I
WORKS
SIDMNT EDWARDS,
*IN EIGHT VOLUMES.
VOLUME VL
CONTAINING
I. DISSERTATION CON-
CERNING THE END FOR
WHICH GOD CREATED
THE WORLD.
n. DOCTRINE OF ORIGIN-
AL SIN DEFENDED.
III. OBSEnvATIONS UPON
PARTICULAR PASSAGES
OF SCRIPTOKE.
IV. THEOLOGICAL QUES"
TIONS.
FIRST AMERICAN EDITIOJ^.
PUBLISHED AT WORCESTER,
By ISAIAH T H O iM A S, Juu.
ISAAC ST'UHfEl'AKT, PRINTER.
1809.
PREFACE.
1 HE editionft heretofore fxuhlhhcd of the Disaerfatlons^
the one concerning the end Jor which God cheated the world ^
and the other, on the Miture of Virtue, which ha-i uniformly been
put with it ; but is filaced in the second volume of this collection,
have had prefxed to them th" following Preface^ v^hich, because
it contains se oeral just remarks^ aplili cable a<i well to the Treatise
on Original Sin, as to the Dissertations, it is thought fir oper here
to insert.
" The author had designed these dissertations for the public
view ; and wrote them out as they now apprar : Though it is
probable, that if his life had been spared, he woidd have revised
them, and rendered them, in some rcsfiects more complete. Sjme
new sentiments, here and there, might probably have been added j
and some passages brightened with farther illustrations This
may be conjectured, from some brief hints, or sentiments minuted
down, on loose papers, found in the 7nanuscripts.
" But those sentiments concisely sketched out, which^ it is
thought, the author intended to enlarge, and digest into ihe body
of the work. ...cannot be so amplified by any other hand, as to do
justice to the author : It is therefore probably best that nothing
of this kind should be attempted.
" As these dissertations were more especially designed for the
learned and inqidsitive, it is expected that the judicious and can-
did, will not be disposed to object that the manner in which these
subjects are'trcat-d, is something above the level of common read"
ers. For though a superficial way of discourse and loose ha-
rangues may well enough stnt some s ibjects, and answer some val-
uable purposes; yet other subjects dc7nand more closeness and
accuracy. And if an author should neglect to do justice to a sub-
iv PRFFACE.
jert, fnrjear that the skimpier sort should not fit Ihj understand
hinu he might expect to be deemed a trifler by the more intelli-
gent.
'< Our author had a rare talent to fienetrate deefi in search of
trvth ; to rake an extensive survey of a siibject, and look through
it into remote consequences. Hence many theorems., that appear-
ed hard and barren to others., were to him pleasant and fruitful
fields., nvhere his mind would expatiate with peculiar ease, profit
and entertainment. Those studies, which to some were too fa-
tiguing to the mind., and wearing to the constitution, were to him
but a natural filay of genius ; and which his mirul, without labor,
would freely and spontaneously perform. A close and concilia
sivi^waij of reasoning upon a controversial point was easy and
natural to him,.
" This may serve, it is conceived, to account for his usual
manner of treating ai.struse and controverted subjects, which
some have thought haa been too metaphysical. But the truth isy
that his critical rnethod of looking through the nature of his sub-
ject ; his accuracy and precision in canvassing truth, comparing
ideas., drawing consequences, pointing out and exposing absurdi-
ties. ...naturally led him to reduce the evidence in favor of truth
into trie form of demonstration. Which doubtless, where it can
be obtained., is the most eligible, and by far the most satisfying to
great uud noble minds. And though some readers may find the
labor hard., to keefipace with the wri'er, in the advances he rnakes,
where ihf ascent is arduous ; yet in general all was easy to him :
Such was his peculiar love and discernment of truth, and na ural
propensity to search after it. His own ideas were clear to him,
tvhere some readers have thought them obscure. Tiius many
things in the works ofJVewton and Locke, which appuar either
quit: unintelligible, or very obscure to the illiterate, were clear
and bright to those illustrious authors, and their learned readers.
" The subjects here handled are stibliine and important. 2^he
end i:hich God r.ad in view in creating the world, was doubtless
worthy of him ; and consequently the most excellent and glorious
fiossible. This, therefore must be worthy to be hiown by all the
inttiltgerit creation, as excellent in itself, arid worthy of their pur-
suit. And as true virtue distinguishes the inhabitants of heaven
PREFACE. V
mnd all fh^ hapfiy candidate.^ for that world of glory ^ from all
others. Ihf-r cannot surely be a more interesting .subject,
« Thp notions which some men entertain conce'-ning God's
end in crrating the world, and conreming true virtue, in our late
author's ofiinion, have a natural tendency to corrufit Christianity^
and to destroy the gos/iel of our divine Redeemer. It was there-
fore, no doubt, in the exercise of a fii us concern for the honor
and glory of God, and a tender res/iect to the best interests of Ma
fellow men, that this devout and learned writer undertook the
following work.
" May the father of lights smile ufioti the fiious and benevot
lent aiiiifi and labors of /liig servant^ an4 crown them with his
Messing I EDITOR.
July 12, 1765."
ADVERTISEMENT,
FOR THE TREATISE ON ORIGINAL SIN.
When the page is referred to in this manner, p. 40, p. 50. without men-
tioning the book, thereby is to be understood such a page in Dr Taylor's
Scripture Doctrine of Original Sin. S intends the Supplement When the
word, Key, is used to signify the book referied to, thereby is to be under-
stood Dr Taylor's Key to the Apostolic IVritings. This mark [^v] with fig-
ures or a number annexed, signifies such a section or parasjraph in his Key,
When after mentioning Preface to Par. on Epist. to Romans, there is subjoined
P 145- 47> o*" '^" '''^**> thereby is intended P'jre an^ Paragr ph. page 145,^
Para-» ph 47 The references suit the London editions of Dr. Taylor's books,
priuud about the year 17(^0,
DISSERTATION
CONCERNING THE END
FOR WHICH
GOD CREATED THE WORLD,
DISSERTATION
CONCERNING THE END FOR WHICH GOD
CiiEATED THE WORLD.
INTRODUCTION:
Containing Explanations of Terms, and general
Positions.
1 O avoid all confusion in our inquiries and rea-
sonings, concerninc:; the end for which God created the world,
a distinction should be observed between the chief end for
which an agfcnt or tfficient exerts any act and performs any
work, and the ultinrate end. These two phrases arc not al-
ways precisely of the same signification : And though the
ehie/ tix\d be always an ultimate end, yet every ultimate end,
is not always a chief end.
A chief end is opposite to an inferior end : An ultimate
end Is opposite to a subordinate end. A subordinate end is
somelhing that an agent seeks and aims at in what he does ;
but yet does not seek it, or regard it at all rpon its own ac-
count, but Avholly on the account of a further end, or in order
to some other thing, which it is considered as a means of.
Thus, when a man that goes a journey to obtain a medicine
to cure him of some disease, and restore his health, the ob-
taining that medicine is his subordinate end ; because ir is
not an end that he seeks for itself, or values at all upon its
flwn account, but wholly as a means of a furt her end, viz. his
Vor,. VI. B
10 END IN CREATION.
liealtli. Separate the medicine from that further end, and it
is esteemed good for nothing ; nor is it at all desired.
An ultimate end is that which the agent seeks in what he
does, for its own sake : That he has respect to, as what he
loves, values and takes pleasure in on its own account, and
not merely as a means of a further end. As when a man
loves the taste of some particular sort of fruit, and is at pains
and cost to obtain it, for the sake of the pleasure of that taste,
which he values upon its own account, as he loves his own
pleasure ; and not merely for the sake of any other {^ood,
which he supposes his enjoying that pleasure will be the
means of.
Some ends are sul)ordinate ends, not only as they are sub-
ordinated to an ultimate end, but also to another end that is
itself but a subordinate end : Yea, tuere may he a succession
or chain of many subordinate ends, one dependent on anoth-
er.. ..one sought for another : The first for the next, and
that for the sake of the next to that, and so on in a long
series befo' e you come to any thing, that the agent aims at
and seeks for its own sake : As when a man sells a gar-
ment to get money. ...to buy tools.. ..to till his land.. ..to ob-
tain a crop. ...to supply him with food. ...to gratify the appetite*
And he seeks to gratify his appetite, on its own account,
as what is grateful in itself. Here the end of his selling his
garment, is to get money ; but getting money is only a sub-
ordinate end : It is not only subordinate to the last end,
his gratifying his appetite ; but to a nearer end, vjz.
his bijying husbandry tools ; and his obtaining these, is
only a subordinate end, being only for the sake of tilling land ;
And the tillage of land is an end not sought on its own ac-
count, but for the sake of the crop to be produced ; and the
crop produced is noi an ultimate end, or an end sought for
itself, but only for the sake of making bread ; and the having
bre id, is not sought on its own account, but for the sake of
gratifying the appetite.
Here the gratifying the appetite, is called the ultimate
end ; because it is the last in the chain, where a man's aim
and pursuit stops and rests, obtaining in that, the thing finallv"
END IN CREATION. 11
aimed at. So whenever a man comes to that in which his
desire terminates and rests, it being something valued on its
own account, then he conies to an ultimate end, let the chain
be lon.^er or shorter; yea, if there be but one link or one
step that he takes before he comes to this end. As when
a man that loves honey puis it into his mouth, for the sake
of the pleasure of the taste, without aiming at any thing fur-
ther. So that an end which an agent has in view, may be
both his immediate and his ultimate end ; his next and his
last end. That end which is sought for the sake of itself,
and not for the sake of a further end, is an ultimate end ; it
is ultimate or last, as it has no other beyond it, for whose sake
it is, it being for the sake of itself : So that here the aim of
the agent stops and rests (without going further) being come
to the good which he esteems a recompense of its pursuit
for its own value.
Here it is to be noted that a thing sought, may have the
nature of an ultimate, and also of a subordinate end ; as it
may be sought partly on its own account, and partly for the
sake of a further end. Thus a man in what he does, may
seek the love and respect of a particular person, partly on its
own account, because it is in itself agreeable to men to be
the objects of others' esteem and love : • And partly, becausfe
he hopes, through the friendship of that person to have his
assistance in other affairs ; and so to be put under advantage
for the obtaining further ends.
A chief end or highest end, which is opposite not prop-
erly to a subordinate end, but to an inferior end, is something
diverse from an ultimate end. The chief tiid is an end that
is most valued ; and therefore most sought after by the
agent in what he does. It is evident, that to be an end more
valued than another end, is not exactly the same thing as to
be an end valued ultimately, or for its own sake. This will
appear, if it be considered.
1. That two different ends may be both ultimate ends,
and yet not be chief ends. They may be both valued for
their own sake, and both sought in the same work or acts,
and yet one valued more highly and sought more than anoth-
J2 END IN CREATION.
er : Thus a man may £?o a j'^urney to obtain two different
benefits or enjoyments, both which may be agreeable to him
in tliemselves considered, and so both may be what he values
on their own account, and seeks for their own sake ; and yet
one may be much more apcreeable than the other ; and so be
■what he sets his heart chitfly upon, and seeks most after in
his t^oins> a journey. Thus a man may go a journey partly
to obtain the possession and enjoyment of a bride that is very
dear to him, and partly to gratify his curiosity in looking in a
telescope, or some new invented and extraordinary optic
girss : Both may be ends he seeks in his journey, and the
one not properly subordinate or in order to another. (Jne
■may not depend on another, and therefore both may be ulti-
mate ends ; but yet the obtaining his beloved bride may be
his chief end, and the benefit of the optic glass, his inferior
end. The tormer may be what he sets his heart vastly most
upon, and so be properly the chief end of his journey.
2. An ultimate end is not always the chief end, because
some subordinate ends may be more valued and sought after
than some ultin>ate ends. Thus for instance, a man may
aim at these two things in his going a journey ; one may be
to visit his friends, and another to receive a great estate, or a
large sum of money that lies ready for him at the place to which
he IS going. The latter, viz. his receiving the sum of money
may be but a subordinate end : He may not value the silver
and gold on their own account, but only for the pleasure, grat-
ifications and honor"; that is Ihc ultimate end, and not the
money which is valued only as a means of the other. But
yet the obtaming the money, may be what is more valued?
and so an higher end of his journey, than the pleasure of see-
ing his friends ; though the latter is what is valued on its own
account, and so is an ultimate end.
But here several things may be noted :
First, That when it is suid, that some subordinate endsmay
be more valued than some ultimate ends, it is not supposed
th-rtt ever a subordinate end is i-nore valued than that ultimate
end or ends to which it is suboidii'ate ; because a subordinate
end has no value, but what it derives from its ultiniate end •
END IN CREATION. IC
For that reason it is called a subordinate end, because it Is val-
ued and so\!p;ht, not for its own sake, or its own value, but
onlv in svibordinution to a further end, or for the sake of the
«I ia-.aie end, that it is in order to. But yet a subordinate end
may be valued more than some other ultimate end that it is
not subordinate to, but is independent of it, and does not be-
lon?^ to that -series, or chain of ends. Tiius for instance : If a
Tnan 'e:oes a journey to receive a sum of money, not at all as
an ultimate end, or because he has any value for the silver and
gold for fheir own sake, but only for the value of the pleasure
and honor that the money may be a means of. In this case it
is impossji^le that the subordinate end, viz. his bavins^ the mon-
ey should be more valued by him than the pleasure and hon-
or, for which he values it. It would be absurd to suppose
that he values the means more than the end, when he has no
Talue for the means but for the sake of the end, of which it is
the means : But yet he may value the money, though but a
subordinate end, more than some other ultimate end, to which
it is not subordinate, and with which it has no connexion.
For instance, more than the comfort of a friendly visit ; which
was one end of his journey.
Secondly, Not only is a subordinate end never superior
to that uldmate end, to which it is subordinate ; but the ulti-
mate end is always (not only equal but) superior to its sub-
ordinate end, and more valued by the agent ; unless it be
when the ultimate end entirely depends on the subordinate :
So that he has no other means by which to obtain his last end,
and also is looked upon as certainly connected with it. ...then
the subordinate end may be as much valued as the last end ;
because the last end, in such a case, does altogether depend
tapon, and is wholly and certainly conveyed by it. As for in-
stance, if a pregnant womiAu has a peculiar appetite to a cer-
tain rare fruit that is to be found orly in the garden of a partic-
ular friend of hcr's, at a distance ; and she goes a journey to
go to her friend's house or garden, to obtain th?t fruit. ...the
ultimate end of her jouiney, is to gratify that strong appetite :
The obtaining that fruit, is the subordinate end of it. If sue
looks upon it, that the appetite can be gvarjfied by no other
14 END IN CREATION.
means than the obtaining that fruit ; and that it Avill certainly
be gratified if she obtains it, then she will value the fruit as
much as she values the ^^ratification of her appetite. But other-
wise, it will not he so : If she be doubtful whether that fruit
•will satisfy her craving, then she will not value it equally with
the gratification of Iser appetite itself ; or if there be some
other fruit that she knows of, that will gratify her desire, at
least in part ; which she can obtain without such inconve-
nience or trouble as shall countervail the gratification ; which
is in effect, frustrating her of her last end, because her last
end is the pltasure of gratifying her appetite, without any
trouble that shall countervail, and in eflect destroy it. Or if
it be so, that her appetite cannot be gratified without this fruit,
nor yet with it alone, without son^elhing else to be compound-
ed with it. ...then her value for her last end will be divided be^
tween these several ingredients as so many subordinate, and
no one alone will be equally valued with the last end.
Hence it rarely happens among mankind, that a subordi-
nate end is equally valued with its labt end ; because the ob-
taining of a last end rarely depends on one single, uncom-
pounded means, and is infallibly connected with that means :
Therefore, men's last ends are commonly their highest ends.
Thirdly, If any being has but one ultimate end, in all that
he does, and there be a great variety of operations, his last
end may justly be looked upon as his sufirone end : For in
such a case, every other end but that one, is an end to that end ;
and therefore no other end can be superior to it. Because,
as was observed before, a subordinate end is never more val-
ued, than the end to which it is subordinate.
Moreover, the subordinate effects, events, or things brought
to pass, which all are means of this end, all uniting to contri-
bute their sl-are towards the obtaining the one last end, are
very various ; and therefore, by what has been now observed,
the ultimate end of all must be valued, more than any one of
the particular means. This seems to be the case with the
works of God, as may more fully ajjpear in the sequel.
From what has been said, to explain what is intended by
an ultimate end, the following things may be observed con-
ceruins; ulliniale ends in the stnbc cxnlained.
END IN CREATION. 15
Fourthly, Whatsoever any asjent has in view in any thing
he does, which he loves, or which is an immediate gratifica-
tion of any appetite or inclination of nature ; and is agreea-
ble to hirti in itself, and not merely for the sake of something
else, is regarded by thai agent as his last end. The same
may be said, of avoiding of that which is in itself painful or
disagreeable : For the avoiding of what is disagreeable is
agreeable. This will be evident to any bearing in mind the
meaning of the terms. By last end being meant, that which
is regarded and sought by an agent, as agreeable or desirable
for its own sake ; a subordmate that v\rhich is sought only for
the sake of something else.
Fifthly, From hence it will follow, that, if an agent in his
works has in view more things than one that will be brought
to pass by what he does, that are agreeable to him, consider-
ed in themselves, or what he loves and delights in on their
own account.. ..then he must have more things than one that
he regards as his last ends in what he does. But if there be
but one thing that an agent seeks, as the consequence of what
he does that is agreeable to him, on its own account, then
there can be but one last end which he has in all his actions
and operations.
But only here a distinction must be observed of things which
may be said to be agreeable to an agent, in themselves con-
sidered in two senses. (I.) What is in itself grateful to an
agent, and valued and loved on its own account, simfUij and ab-
solutely considered, and is so universally and originally, ante-
cedent to, ■a.x\fMndcfie7ide7it o^ sM conditions, or any supposition
of paiticular cases and circumstances. And (2) What may
be said to be in itself agreeable to an agent, hyfiothetically and
consequentially : Or, on supposition or condition of such and
such circumstances, or on the happening of such a particular
case. Thus, for instance : A man may originally love socie-
ty. An inclination to society may be implanted in his very
nature : And society may be agreeable to him antecedent to
all presupposed cases and circumstances : And this may cause
him to seek a family. And the comfort of society may be
originally his last cikI, in seeking a family. BiU after he has
iS ^ND IN CREATION.
a family, peace, good order and itiutiial justice and friend-
£ihip in his family, may be agreeable to him, and what he de-
lights in for their own sake ; and therefore these things may
be his last end in many things he does in the government
and regulation of his family. But they were not his original
end with respect to his family. The justice and peace of
a family was not properly his last end before 'he had a family,
that induced him to seek a family, but consequentially. And
the case being put of his having a family, then these things
wherein the good order and beauty of a family consist, be-
come his last end in many things he does in such circumstan-
ces. In like manner we must suppose that God before he
created the world, had some good in view, as a consequence
of the world's existence that was originally agreeable to him
in itself considered, that inclined him to create the world, or
bring the universe, with various inleliigent creatures into ex-
istence in such a manner as he created it. But after the worI4
was created, and such and such intelligent creatures actually
had existence, in such and such circumstances, then a wise,
just regulation of them was agreeable to God, in ilselfconsid-
ered. And God's love of justice, and hatred of injus ice,
would be sufficient in such a case to induce God to deal just-
ly with his creatures, and to prevent all injustice in him to-
wards them. But yet there is no necessity of supposing, that
God's love of doing justly to intelligent beings, and hatred of
the contrary, was what originally induced God to create the
world, and make intelligent beings ; and so to order the occa-
sion of doing either jus;ly or unjustly. The justice of God's
nature makes a just regulation agreeable, and the contrary
disagreeable, as there is occasion, the subject being suppos-
ed, and the occasion given : But we must suppose so 'eihing
else that should incline him to create the subjects or order the
occasion.
So that perfection of God which we call his faithfulness,
or his inchnaiion to fulfil his promises to his creatures, could
not properly be what moved him to create the world ; nor
could 5uch a fulfilment of his promises to his creatures, be
his-last end, in g iving the creatures being. But yet after th«
END IN CREATION. It
world is created, after intelligent creatures are made, and
God has bound himself by pronr'i-e to them, then that dispo-
sition which is called his faithfulness may move him in his
providential disposals towards them : Aud this may be the
end of many of God's works of providence, even the exercise
of his faithfulness in fulfilling his promises. And may be in
the lower sense his last end. Because faithfulness and truth
must be supposed to be what is in itself amiable to God, and,
what he delights in for its own sake. Thus God may have
ends of particular works of providence, which are ultimate
ends in a lower sense, which were not ultimate ends of the
creation.
So that here we have two sorts of ultimate ends ; one of
which may be called an original, and independent ultimate
end ; the other consequential and dependent. For it is evi-
dent, the latter sort are truly of the nature of ultimate ends :
Because, though their being agreeable to the agent, or the a-
gent's desire of them, be consequential on the existence, or
supposition of proper subjects and occasion ; yet the subject
and occasion being supposed, they are agreeable and amiable
in themselves. We may suppose that to a righteous being,
the doing justice between two parties, with whom he is con-
cerned, is agreeable in itself, and is loved for its own sake,
and not merely for the sake of some other end : And yet we
may suppose, that a desire of doing justice between two par-
ties, may be consequential on the being of those parties, and
the occasion given.
Therefore, I make a distinction between an end that in this
manner is consequential^ and a subordinate end.
It may be observed, that when I speak of God's ultimate
end in the creation of the world, in the following discourse, I
commonly mean in that highest sense, viz. the original ulti-
mate end.
Sixthly, It may be further observed, that the oriii^inal ul-
timate end or ends of the creation of the world is alone, that
which induces God to give the occasion for consequential
endb, by the first creation of the world, and the original dis-
posal of it. And the more original the end is, the more ex-
VoL. VI. T G
18 END IN CREATION.
tensive and universal it is. That which God had primarily
in view in creatinp;, and the original ordination of the world,
must be constantly kept in view, and have a governing influ-
ence in all God's works, or with respect to every thing that
he does towards his creatures.
And therefore,
Seventhly, If we use the phrase ultimate end in this high*
est sense, then the same that is God's ultimate end in creat-
ing the world, if we suppose but one such end, must be what
he makes his ultimate aim in all his works, in every thing he
does either in creation or providence. But we must suppose
that in the use, which God puts the creatures to that he hath
wade, he must evermore have a regard to the end, for which
he has made them. But if we take vUimate end in the otner
lower sense, God may sometimes have regard to those things
as ultimate ends, in particular works of providence, which
could not in any proper sense be his last end in creating the
■world.
Eigh'.hly, On the other hand, whatever appears to be
God's ultimate end in any sense, of his works of providence
in general, that must be the ultimate end of the work of cre-
ation itself. For though it be so that God may act for an
end, that is an ultimate end in a lower sense, in some of his
woiks of providence, which is not the ultimate end of the cre-
ation of the world r Yet this doth not take place with regard
to the Viorks of provii.encc in general. But n'e may justly
look upon whatsoever has the nature of an ultimate end of
God's works of providence in general, that the same is also
an ultimate end of the creation of the world ; for God's works
of provuience in general, are the same with the general use
that he puts the world to that he has made. And we may
well argue fram what we see of the general use which God
makes of the world, to the general end for which he designed
the world. Though there may be some things that are ends
of particular works of providence, that were not the last end
of the creation, which are in themselves grateful to God in
such particular emergent circumstances ; and so are last
ends in an inferior sense : Yet this is only in certain cases.
END IN CREATION. IS
or particular occasions. But if they are last ends of God's
proceedings in the use of the ■world in general, this shews
that his making them last ends does not depend on particu-
lar cases and circumstances, but the nature of things in gen-
eral, and his general design in the being and constitution of
the universe.
Ninthly, If there be but one thing that is originally, and
independent on any future, supposed cases, agreeable to God,
to be obtained by the creation of the world, then there can be
but one last end of God's work, in this highest sense : But if
there are various things, properly diverse one from another,
that are, absolutely and independently on the supposition of
any future given cases, agreeable to the divine being, which
are actually obtained by the creation of the world, then there
were several ultimate ends of the creation, in that highest
sense.
2» END IN CREATION.
CHAPTER I.
Wherein is considered, what Reason teaches co7i-
cerning this Affair.
SECTION I.
Some Things observed in general, which Reason
dictates.
Having observed these things^ which are prosier to be taken ?iO'
tice oJ\ to prevent confusion in discourses on this subject^
I now /iroeeed to consider ivhat may, and tvliat maij not be
supposed to be God's ultimate end in the creation of the
world.
AND in the first place, I woxild observe some things which
reason* seems to dictate in this matter. Indeed tiiis affair,
seems properly to be an affair of divine revelation. In order
to be determined what was aimed at, or designed in tlie cre-
ating of the astonishing fabric of the universe which we be-
hold, it becomes us to attend to and rely on what he has
told us, who was the architect that built it. He best knows
his own heart, and what his own ends and designs were in
the wonderful works which he has wrought. Nor is it to
be supposed that mankind, who, while destitute of revelation,
by the utmost i improvements of their own reason, and ad-
vances in science and philosophy, could come to no clear and
established determination who the author of the world was,
would ever have obtained any tolerable settled judfrmcnt of
the end which the author of it propo.scd to himself in so vast,
complicated and wonderful a woik of his hands. And though
END IN CREATION. SI
it be true, that the revelation which God has p;iven to rnen, ■■
which has been in the world as a light shining in a dark
place, has been the occasion of great improvement of their
facuhies, has taught men how to use their reason ; (in which
regard, notwithstanding the nobleness and excellency of the
faculties which God had given them, they seemed to be in
themselves almost helpless.) And though mankind now,
through the long, continual assistance they have had by this
divine light, have come to attainments in the habitual exercise
of reason, which are far beyond what otherwise they would
have arrived to ; yet I confess it would be relying too much
on reason, to determine the affair of God's last ^nd in the cre-
ation of the world, only by our own reason, or without bein-i-
herein principally guided by divine revelation, since God has
given a revelation containing instructions concerning this
tnatter. Nevertheless, as in the disputes and wranglin^-s
which have been about this matter, those objections, which
have chiefly been made use of against what I think the scrip-
tures have truly revealed, have been from the pretended dic-
tates of reason....! would in the first place soberly consider m
a few things, what seems rational to be supposed concerning-
this affair ; and then proceed to consider what light divine
revelation gives us in it.
As to the first of these, viz. what seei^is in itself rational
to be supposed concerning this matter, I think the following
things appear to be the dictates of reason :
1. That no notion of God's last end in the creation of
the world is agreeable to reason, which would truly imply or
infer any indigence, insufficiency and mutability in God ; or
any dependence of the Creator on the creature, for any part
■of his perfection or happiness. Because it is ev;Jent, by'
both scripture and reason, that God is infinitely, eternally, un-
changeably, and independently glorious and happy ; that he
stands in no need of, cannot be profited by, or receive anv
thing from the creature ; or be truly hurt, or be the subject
of any sufferings, or impair of his glory and felicity from anv
other being. I need not stand to produce the proofs of God's
being such a one, it being so universally allowed and main-
^2 END IN CI^EATION.
tained by such as c?A\ themselves Christians. The noUon of
God's crcalin^ the world in order to receive any thing prop-
erly from the creature, is not only coturary to the nature of
God, but inconsistent with the notion of creation ; which imi-
plies a being's receiving its existence, and all that belongs to
its being, out of nothing. And this implies the most perfect,
absoUue, and universal derivation and dependence. Now, if
the creature receives its all from Gud entirely and perfectly,
how is it possible that it should have any thing to add to God,
to make him in any respect more than he was before, and so
the Creator become dependent on the creature ?
2. Whatsoever is good and valuable in itself, is worthy
that God should value for itself, and on jts own account ; op
Avhich is the same thing, vulue it with an ultimate value or res-
pect. It is therefore worthy to be ultimately sought by God,
or made the last end of his action and operation, if it be a thing
of such a nature as to be properly capable of being attained
in any divine openuion. For it may be supposed that some
things, which are valuable and excellent in themselves, are not
properly capable of being attained in any divine operation ;
because they do not remain to be attained ; but their exist-
ence in all possible respects, must be conceived of as prior to
any divine operation. Thus God's existence and infinite per-
fection, thougli infinitely valuable in themselves, and infinite-
ly valued by God. yet cannot be supposed to be the end of any
divine operation. For we cannot conceive of them as in any
respect consecjuent on any works of God : But Nvhatever is
in, itself valuable, abscluiely so, and that is capable of being
sought and attained, is worthy to be made a last end of the
divine operation.
The > 2 fore,
3. . Whiitever that be which is in itself most valuable, and
was so originally, prior to the creation of the world, and which
is aUii'.uablc by Hie creation, if there be any thing which was
superior in value to all others, that must be worthy to be God's
last end in t!>c creation ; and also worthy to be his highest
end.
END IN CREATIOK. 25
In consequence of this, it will rollow,
4. That if God himself be in any respect properly capa-
ble of beiiis his own end in tiie creation of the world, then
it is reasonable to suppose that he had respect {o /n?nse/f as his
last and highest end in this work ; because he is worthy in
hiniself to be so, beins; infinitely the greatest and best of be-
inrs. AH ?hl:if;s else, v.ith rc;;aid to worlliineas, importance
and CAcellcnce, a e pjrfectly as nothin;^- in comparison of
him And. therefore, if God esteems, values, and has respect
to tbino-s according; to their nature and proportions, he noust
ntccs'^arily have the greatest respect to himself. It would be
against the perfection of his nature, his Vvisdoni, holiness, and
perfect rectitude, whereby he is disposed to do every thing
that is fit to be done, to suppose otherwise. At least a great
part of ii'C mcra! rectitude of the heart of God, whereby he
is disposed to every tiling that is fit, suitable and annabie in
itself, consists in his having infinitely the highest regard to
that A\liich is in itself infinitely highest ?.nd best : Yea, it is
in this that iJ. seems chiefly to consist. The moral rectitude
of God's heart must consist in a proper and due respect of his
heart to things that are objects of moral respect ; that is,
to intelligent beings capable of rnoral actions and rt-lations.
And therefore it must chiefly consist in giving due respect lo
that Being to whom most is due ; yea, infinitely most, and
in effect all. For God is infinitely the most worthy of re-
gard. The worthiness of others is as nothing to his: So
that to him belongs all possible respect. To him belongs
the whole of the respect tlxit any moral agent, either God,
or any iutelligetit Being is capable of. To him belongs all
the heart. Therefore, if mora! rectitude of heart consists in
paying the respect or regard of tiie heart which is due, or
which fitness and suitableness requires, fitness requires infi-
nitely the greaicst regard to be paid to God ; and the denying
supreme regard here, would be a conduct infi.iitely the
■most unfit. Therefore a proper regard to this Being, is
what the fitness of regard does infinitely most consist in.
Hence it will follow. ...That the moral rectitude and fitness of
the disposition, inclination or aficction of God's heart, does
24 END IN CREATION.
chiefly consist in a respect or regard to himself infinitely
above his regard to all other beings : Or, in other words, his
holiness consists in this.
And if it be thus fit that God should have a supreme re-
gard to himself, then it is fit that this supreme regard should
appear, in those things by which he makes himself known,
cr by his nvord and works ; i. e. in what lie says, and in what
he docs. If it be an infinitely amiable thing in God, that he
should have a supreme regard to himself, then it is an amia-
able thing that he should act as having a chief regard to him-
self ; or act in such a manner, as to shew that he has such a
regard ; that what is highest in God's heart, may be highest
in his actions and conduct. And if it was God's intention,
as there is great reason to think it was, that his works should
exhibit an image of himself their author, that it might bright-
ly appear by his works what manner of being he is, and
afford a proper representation of his divine excellencies, and
especially his moral excellence, consisting in the dinjiodtion of
bis heart ; then it is reasonable to suppose that his works are
so wrought as to shew this supreme respect to himself, where-
in his moral excellency does primarily consist.
When we are considering with ourselves, v/hat would be
most fit and proper for God t© have a chief respect to, in his
proceedings in general, with regard to the universality of
things, it ^ay help us to judge of the matter with the greater
ease and satisfaction to consider, what we can suppose would
be judged and determined by some third being of perfect wis-
dom and rectitude, neither the Creator nor one of the crea-
tures, that should be perfectly indifferent and disinterested.
:")r if we make the supposition, that wisdom itself, or infinitely
wise justice and rectitude were a distinct, disinterested per-
son, whose office it w as to determine how things shall be most
fitly and p^-operly ordered in the whole system, or kingdom
of existence, including king and sul)jects, God and his crea-
tures ; and r.pon a view of the whole, to decide what regard
should prevail and govern in all proceedings. Now such a
judire in adjusting the proper measures and kinds of regard
that every part of existence is to have, would weigh things in
END IN CREATION. 25
an even balance ; takini^ care, that greater, or more existence
should have a greater share than less, that a greater part of
the whole should be more looked at and respected, than the
lesser in proportion (other things being equal) to the meas-
ure of existence, liiat the more excellent should be tiiore re-
garded than the less excellent: So that the degree of re-
gard should always be in a proportion, compounded of the
proportion of existence, and proportion of excellence, or ac-
cording to the degree of greatness and goodness, considered
conjunctly. Such an arbiter, in considering the system of
created intelligent beings by itself, would determine that the
system in general, consisting of many millions, was of greater
importance, and worthy of a greater share of regard, than
only one individual. For however considerable some of the
individuals might be so that they might be much greater and
better, and have a greater share of the sum total of existence
and excellence than another individual, yet no one exceeds
others so much as to countervail all the rest of the system.
And if this judge consider not only the system of created be-
ings, but the system of being in general, comprehending the
sum total of universal existence, both creator and creature ;
still every part must be considered according to its weight
and importance, or the measure it has of existence and ex-
cellence. To determine then, what proportion of regard is
to be allotted to the creator, and all his creatures taken to-
gether, both must be as it were put in the balance ; the Su-
preme Being, with all in him, that is great, considerable and
excellent, is to be estimated and compared with all that is to
be found in the whole creation ; and according as the former
is found to outweigh, in such proportion is he to have a great-
er share of regard. And in this case, as the whole system of
created beings in comparison of the creator, would be found
as the light dust of the balance, (which is taken no notice of by
him that weighs) and as nothing and vanity ; so the arbiter
must determine accordingly with respect to the degree in
which God should be regarded by all intelligent existence,
and the degree in which he should be regarded in all that is
Vol. VI. D
2^ END IN CREATION.
done through the whole universal system ; in all actions and
proceedings, determinations and effects whatever, whether
creating, preserving, using, disposing, changing, or destroying.
And as the creator is infinite, and has all possible exis'tence,
perfection and excellence, so he must have all possible regard.
As he is every way the first and supreme, and as his excel-
lency is in all respects the supreme beauty and glory, the
original good, and fountain of all good ; so he must have in
all respects the supreme regard. And as he is God over all,
to whom all are properly subordinate, and on whom all
depend, worthy to reign as supreme head with absolute and
universal dominion ; so it is fit that he should be so regarded
by all and in all proceedings and effects through Uie whole sys-
tem : That this universality of things in their whole compass
and series should look to him and respect him in such a man-
ner as that respect to him should reign over all respect t»
other things, and that regard to creatures should universally be
subordinate and subject.
When I speak of regard to be thus adjusted in the uni-
versal system, or sum total of existence, I mean the regard of
the sum total ; not only the regard of individual creatures, or
all creatures, but of all intelligent existence, created, and un-
created. For it is fit that the regard of the creator should
be proportioned to the worthiness of objects, as well as the
regard of creatures. Thus we must conclude such an arbi-
ter, as I have supposed, would determine in this business, be-
ing about to decide how matters should proceed most fitly,
properly, and according to the nature of things. He would
therefore determine that the whole universe, including all
creatures, animate and inanimate, in all its actings, proceed-
ings, revolutions, and entire series of events, should proceed
from a regard and with a view, to God, as the supreme
and last end of all : That every wheel, both great and small,
in all its rotations, should move with a constant, invariable re-
gard to him as the ultimate end of all ; as perfectly and uni-
formly, as if the whole system were animated and directed
by one common soul ; or, as if such an arbiter as I have be-
fore supposed, one possessed of perfect wisdom and rectitude
END IN CREATION. 27
became the com-mon soul of the universe, and actuated and
governed it in all its rnotions.
Tims I have gone upon the supposition of a third per-
son, neither creator nor creature, but a disinterested person
stepping in to judge of the concerns of both, and state what
is most fit and proper between them. The thing sup-
posed is impossible ; but the case is nevertheless just the same
as to what is most fit and suitable in itself. For it is most
certainly proper for God to act, according to the greatest
fitness, in his proceedings, and he knows what the greatest
fitness is, as much as it perfect rectitude were a distinct per^-
son to direct him. As therefore there is no third being, be-
side God and the created system, nor can be, so there is no
reed of any, seeing (iod himself is possessed of that perfect
discern n>cnt and rectitude which have been supposed. It be-
longs to him as supreme arbiter, and to his infinite wisdom
and rectitude, to state all rules and measures of proceedings.
And seeing these attributes of God are'',infinite, and most ab-.
solutely perfect, they are not the less fit to order and dispose,
because they ave in him, who is a being concerned, and not a
third person that is disinterested. For being interested unfits
a person to be arbiter or judge, no otherwise than as in-
terest tends to blind and mislead his judgment, or incline him
to act contrary to it. But that God should be in danger of
either, is contrary to the supposition of his being possessed of
discerning and justice absolutely perfect. And as there must
be some supreme judge of fitness and propriety in the uni-
versality of things, as otherv^ise there could be no order nor
regularity, it therefore belongs to God whose are all things,
who is perfectly fit for this office, and who alone is so to state
all things according to the most perfect fitness and rectitude,
as much as if perfect rectitude were a distinct person. We
may therefore be sure it is and will be done.
I should think that these things might incline us to sup-
pose that God has not forgot himself, in the ends which he
proposed in the creation of the world ; but that he has so
stated these ends (however he is selfsufficient, immutable,
and independent) as therein plainly to shew a supreme re^ar^
2» END IN CREATION.
to himself. Whether this can be, or whether God has done
thus, must be considered afterwards, as also what may be ob-
jected against this view of thint^s.
5. Whatsoever is good, amiable and valuable in itself,
absolutely and originally, which facts and events shew that
God aimed at m the creation of the world, must be supposed
to be regarded, oi aimed at by God ultimately, or as an ulti-
rnaie end of creation. For we must suppose from the per-
fection of God's nature, that whatsoever is valuable and ami-
able in itself, simply and absolutely considered, God values
simply for itself; it is agreeable to him absolutely on its own
account, because God's judgment and esteem are according
to truth. He values and loves things accordingly, as they
are worthy to be valued and loved. But if God values a
thing simply, and absolutely, for itself, and on its own ac-
count, then it is the ultimate object of his value ; he does not
value it merely for the sake of a further end to be attained by
it. For to suppose that he values it only for some farther end,
is in direct contradiction to the present supposition, which is,
that he values it absolutely, and for itself. Hence it most
clearly follows, that if that which God values ultimately and
for itself, appears in fact and experience, to be what he seeks
by any thing he does, he must regard it as an ultimate end.
And therefore if he seeks it in creating the world, or any part
of the world, it is an ultimate end of the work of creation.
Having got thus far, we may now proceed a step further,
and assert,
6. Whatsoever thing is actually the effect or conse-
quence of the creation of the world, which is simply and ab-
solutely good and valuable in itself, that thing is an ultimate
end ol God's creating the world. We see that it is a good
that God aimed at by the creation of the woild ; because he
has actually attained ii by that means. This is an evidence
that he intended to attain, or aimed at it. For we may justly
infer what God intends, by what he actually does ; because
he does nothing inadvertently, or without design. But what-
ever (iod intends to attain from a value for it; or in other
words, whatever he aims at in his actions and wovksj that he
END IN CREATION. 29
values ; he seeks that thing in those acts and works. Be-
cause, for an agent to intend to attain something he values
by means he uses, is the same thing as to seek it by those
means. And this is the same as to make that thing his end
in those means. Now it being by the supposition what God
values ultimately, it must therefore by the preceding posi-
tion, be aimed at by God as an ultimate end of cveating the
world.
SECTION II.
So?ne farther observations concerning those things which reason
leads us to sufi/iose God aimed at in the creation of the world,
shewing particularly what things that are absolutely good,
are actually the consequence of the creation of the world.
FROM what was last observed it seems to be the most
proper and just way of proceeding, as we would see what light
reason will give us respecting the particular end or ends God
had ultimately in view in the creation of the world ; to con-
sider what thing or things, are actually the effect or conse-
quence of the creation of the world, that are simply and orig-
inally valuable in themselves. And this is what I would
directly proceed to, without entering on any tedious meta-
physical inquiries wherein fitness, amiableness, or valuable-
ness consists ; or what that is in the nature of some things,
which is properly the foundation of a worthiness of being lov-
ed and esteemed on their own account. In this I must at pres-
ent refer what I say to the sense and dictates of the reader's
mind, on sedate and calm reflection.
I proceed to observe,
1. It seems a thing in itself fit, proper and desirable, that
the glorious attributes of God, which consist in a sufficiency
to certain acts and effects, should be exerted in the production
3^5 END IN CREATION.
of such effects, as might manifest the infinite power, wisdom,
righteousness, goodness, ccc. which arc in God. If the wotid
had not been created, these attributes never would nave had
any exercise. The power of God, which is a sufficiency in
him to produce great eiTccts, must for ever have been dormant
and useless as to any effect. The divine wisdom and pru-
dence would have had no exercise in any wise contrivance,
any prudent proceeding or disposal of things ; for there would
have been no objects of contrivance or disposal. The same
Tnight be observed of God's justice, goodness and truth. In-
deed God miglit have known as perfectly that he possessed
these attributes, if they had never been exerted or expressed
in any effect. But then if the attributes which consist in a
sufficiency for correspondent effects, are in themselves excel-
lent, the exercises of them must likewise be excellent. If it
be an excellent thing that there should be a sufficiency for a
certain kind of action or operation, the excellency of such a
sufficiency must consist in its relation to this kind of operation
or effect ; but that could not be, unless the operation itself
■were excellent. A sufficiency for any act or work is no far-
ther valuable, than the work or effect is valuable.* As God
therefore esteerns these attributes themselves valuable, and
delia;hts in them ; so it is natural to suppose that he delights
in their proper exercise and expression. For the same rea-
son that he esteems his own sufficiency wisely to contrive and
dispose effects, he also will esteem the wise contrivance and
disposition itself. And for the same reason as he delights in
his own disposition, to do justly, and to dispose of things ac-
♦ As we must conceive of things, the end and perfection of these attributes
does as it were consist in their exercise : " The end of wisdom (says Mr. G,*
Tennent. in his Sermon at the opening of the P:esbyterian church of Phila-
delphia) is design ; the end of power is action ; the end of goodness is doing
good. To si'ppose these perfections not to be exerted, would be to repre-
sei t thzm as insignificant. Of what use would God's wisdom be, if it had
nothing to design or direct ? To what purpose his almightiness. if it never
biought any thing to pass ? And of what avail his goodness, if it never did
any good ?"
END IN CREATION. 31
cording to truth and just proporuon ; so he must deli;>ht in
such a righteous disposal itself.
2. It seems to be a thing in itself fit and desirable, that
the glorious perfections of God should be known, and the
operations and expressions of them seen by other beings be-
sides himself. If it be fit, that God's power and wisdom, &c.
should be exercised and expressed in some effects, and not
lie eternally dormant, then it seems proper that these exercis-
es should appear, and not be totally hidden and unknown. For
if they are, it will be just the same as to the above purpose,
as if they were not. God as perfectly knew himself and his
perfections, had as perfect an idea of the exercises and effects
they were sufficient for, antecedently to any such actual op-
erations of them, as since. If therefore it be nevertheless a
thing in itself valuable, and worthy to be desired, that these
glorious perfections be actually expressed and exhibited ia
their correspondent effects ; then it seems also, that the knowl-
edge of these perfections, and the expressions and discoveries
that are made of them, is a thing valuable in itself absolutely
con'jidered ; and that it is desirable that this knowledge should
exist. As God's perfections arc things in themselves excel-
lent, so the expression of them in their proper acts and fruits
is excellent ; and the knowledge of these excellent perfec-
tions, and of these glorious expressions of them, is an cxcei-
Sent thing, the existence of which is in itself valuable and de-
sirable. It is a thing infinitely good in itself that God's glory-
should be known by a glorious society of created beings.
And that there should be in them an increasing knowledge of
God to all eternity, is an existence, a reality infinitely worthy
to be, and worthy to be valued and regarded by him, to whom
it belongs to order that to be, which, of all things possible,
is fittest and best. If existence is more worthy than defect
and nonentity, and if any created existence is in itself worthy
to be, then knowledge or understanding is a thing worthy to
be ; and if any knowledge, then the most excellent sort of
knowledge, viz. that of God and his glory. The existence
of the created universe consists as much in it as in any thing :
Yea this knowledge, is one of the highest, most real and sub-
S2 END IN CREATION.
stantial parts, of all created existence, most remote from non-
entity and defect.
3. As ii is a thing valuable and desirable in itself that
God's glory should be seen and known, so when known, it
seems equally reasonable and nt, it should be valued and es-
teemed, loved and delii^hted in, answerably to its dignity.
There is no more reason to esteem it a fit and suitable thing
that God's glory should be known, or that there should be
an idea in the understanding corresponding unto the glorious
object, than that there should be a corresponding disposition
or affection in the will. If the perfection itself be excellent,
the knowledge of it is excellent, and so is the esteem and
love of it excellent. And as it is fit that God should love and
esteem his own excellence, it is also fit that he should value
and esteem the love of his excellency. For if it becomes any
being greatly to value another, then it becomes him to love to
have him valued and esteemed: And if it becomes a being
highly to value himself, it is fit that he should love to have
himself valued and esteemed. If the idea of God's perfection
in the understanding be valuable, then the love of the heart
seems to be more especially valuable, as moral beauty espe-
cially consists in the disposition and affection of the heart.
4. As there is an infinite fulness of all possible good in
God, a fulness of every perfection, of all excellency and beau-
ty, and of infinite happiness ; and as this fulness is capable
of communication or emanation ad extra ; so it seems a thing
amiable and valuable in itself that it should be communicated
or flow forth, that this infinite fountain of good should send
forth abundant streams, that this infinite fountain of light
should, diffusing its excellent fulness, pour forth light all
around... .And as this is in itself excellent, so a disposition to
this, in the divine being, must be looked upon as a perfection
or an excellent disposition, such an emanation of good is, in
some sense, a multiplication of it ; so far as the communica-
tion or external stream may be looked upon as any tiling be-
sides the fountain, so far it may be looked on as an increase
of good. And if the fulness of good that is in the fountain,
is in itself excellent and worthy to exist, then the emanation,
END IN CREATION. S3
or that which is as it were an increase, repetition or multipli-
cation of it, is cxcellcn' and worthy to exist. Thus it is Et,
since (here is an infinite fountain of light and knowledge, that
this lij^ht should shine forth in beams of communicated
knowledge and understanding : And as theie is an infinite
fountain of holiness^ moral excellence and beauty, so it should
flow out in communicated holiness. And that as there is an
infinite fulness of joy and happiness, so these should have an
emanation, and become a fountain flowing out in abundant
streams, as beams from the sun.
From this view it appears another way to be a thing in
itself valuable, that there should be such things, as the knowl-
edge of God's glory in other beings, and an high esteem of
it, love to it, and delight and complacence in it : This appears
I say in another way, \iz. as these things are but the emana-
tions of God's own knowledge, holiness and joy.
Thus it appears reasonable to suppose, that it was what
God had respect to as an ultimate end of his creating the
■world, to communicate of his own infinite fulness of good ; oc
rather it was liis last end, that tliere might be a ghnious and
abundant emanation of his infinite fulness of good ac? e.rj;-a',
or M'ithout himself, and the disposiuon to communicate hini-
self, or diffuse his own fulness,* which we must conceive
of as being originally in God as a perfection of his nature, was
what moved him to creaie the world. But here as much as
possible to avoid confusion, I observe, that there is some im-
propriety in saying that a disposition in God to communi-
cate himself ;'o ?/2e creature, moved him to create the world.
For though the diffueive disposition iii the nature of (jod, that
moved him to create the world, doubtless inclines him to
communicate himself to the cretitiut, when the creaiure ex-
ists ; yet tl is cannot bf nil : Because i.n inclination ia God to
communicate himself to an object, seems to presuppose the
* I shall often use the phrase God's f ulna.', as signifying and comprehend-
ing all (he goor which is m God natural and moral, eith -r excellence or hap-
piness ; partly bixause I know of no better phrase to be used in this general
meaning ; and partly bec.iuse I am led hereto by some of the inspired writers.
Particularly the -ipostie Paul, who often u-eih the phrase ia thisseuse,
VuL. VT. 3 Ji
34 END IN CREATION.
existence of the object, at least in idea. But the diffusive
disposition that excited Ood to give creatures existence, was
rather a communicative disposition in general, or a disposition
in the fulness of the diviniiy to flow out and diffuse itself.
Thus the disposition there is in the root and stock of a tree
to diffuse and send forth its sap and life, is doubtless the rea-
son of the communication of its sap and life to its buds, leaves
•and fruits, after these exist. But a disposition to communi-
cate of its life and sap to its fruits, is not so properly the cause
of its producing those fruits, as its disposition to communicate
itself, or diffuse its sap and life in general. Therefore to
speak more strictly according to truth, we may suppose, that
a dispoiiitio7t in God, as an original property of his nature, to an
emanation of his own infinite fulness, was what excited him to
create the world ; a?id so that the emanation itself was aimed at
hy him as a last end of the creation.
SECTION III.
Wherein it is considered how, on the svfifiosiiion of God's mak'
ing the forementioned things his last end, he 7nanifests a su-
fireme and ultimate regard to himself in all his works.
IN the last section I observed some things, which are
actually the consequence of the creation of the world, which
seem absolutely valuable in themselves, and so worthy to be
made God's last end in this work. I now proceed to inquire,
how God's making such things as these his last end is consist-
ent with his making himself his last end, or his manifesting
an ultimate respect to ! imself in his acts and works. Because
this is a thing I have observed as agreeable to the dictates of
reason, that in all his proceedings he should set himself high-
est. ...Therefore I would endeavor to shew with respect to each
of the forementioned things, that God, in making them his
end, makes himself his end, so as in all to shew a supreme
END IN CREATION. 35
and ultimate respect to himself; and how his infinite love to
himself and delight in himself, will naturally cause him to
value and delit^ht in tliese things : Or rather how a value to
these things is implied in his love to himself, or value of that
infinite fulness of good that is in himself.
Now with regard to the first of the particulars mentioned
above, viz. God's regard to the exercise and expression of
those attributes of his nature, in their proper operations and
eflects, which consist in a sufficiency for these operations, it is
not hard to conceive that God's regard to himself, and value
for his own perfections, should cause him to value these ex-
ercises and expressions of his perfections ; and that a love to
them will dispose him to love their exhibition and exertment :
Inasmuch as their excellency consiss in their relation to use,
exercise and operation ; as the excellency of wisdom consists
in its relation to, and sufliciency for, wise designs and effects.
God's love to himself, and his own attributes, will therefore
make him delight in that, which is the use, end and operation
of these attributes. If one highly esteem and delight in the
virtues of a friend, as wisdom, justice, 8cc. that have relation
to action, this will make him delight in the exercise and gen-
uine effects of these virtues : So if God both esteem, and de-
light in his own perfections and virtues, he cannot but value
and delight in the expressions and genuine efifects of them.
So that in delighting in the expressions of his perfections, he
manifests a delight in his own perfections themselves : Or in
other words, he manifests a delight in himself; and in mak-
ing these expressions of his own perfections his end, he makes
himself his end.
And with respect to the second and third particulars, the
matter is no less plain. For he that loves any being, and has
a disposition highly to prize, and greatly to delight in his vir-
tues and perfections, must, from the same disposition, be well
pleased to have his excellencies known, acknowledged, es-
teemed and prized by others. He that loves and approves
any being or thing, he naturally loves and approves the love
and approbation of that thing, and is opposite to the disap-
probation and contempt of it. Thiis it is when one loves
56 knd in creation'.
another, and highly prizes the virtues of a friend. And thus
it is fit it should be, if it be fit that the other bhould be belov-
ed, and his qualification prized. And therefore thus it will
necessarily be, if a being loves himself and highly prizes his
owTi excellencies : And thus it is fit it should be, if it be fit he
should thus love himself, and prize his own valuable qualities.
That is, it is fit that he should take delight in his own excel-
lenc ies being seen, acknowledged, esteemed, and delighted in.
This is implied in a love to himself and his own perfections.
And in seeking this, and making this his end, he seeks him-
self, and makes himself his end.
And with respect to the fourth and last particular, viz.
God's being disposed to an abundant communicaiion, and
glorious emanation of that infinite fulness of good which he
possesses in himself; as of his own knowlcdge> excellency,
and happiness, in the manner which he does ; if we thorough-
ly and properly consider the maiter, it will appear, that here-
in also C.ocl makes himself his end, in such a sense, as plainly
to manifest and testify a supreme and ultimate regard to
himself.
Merely in this disposition to ditTuse himself, or to cause
an emanation of his glory and fulness, which is prior to the
existence of any other being, and is lo be considered as the
inciting cause of creation, or giving existence to other be-
ings, God cannot so properly be said to make the creature
his end, as himself.. ..For the creature is not as yet consider-
ed as existing. This disposition or desire in God, must be
prior to the existence of the creature, even in inieniion and
foresight. For it is a disposition that is the original ground
of the existence of the creature ; and even of the future in-
tended and foreseen existence of the creature.- God's love,
or benevolence, us it respects the crea'ure, may be taken eith-
er in a larger, or stricter sense. In a larger sense it may
signify notliing diverse from that good disposition in his na-
ture to comnmnicale of his own fulness in general ; as his
knowledge, his holiness, and happiness ; and to give crea-
tures cxisicnce in order to it. This may be called benevo-
lence or love, because it is the same good disposition that is
END IN CREATION. 37
exercised in love ; it is the very fountain from whence love
originally proceeds, when taken in the most proper sense ;
and it has the same general tendency and effect m the crea-
ture's well being. ...But yet this cannot have any particular
present or future created existence for its object ; because
it is prior to any such object, and the very source of the fu-
turilion of the existence of it. Nor is it really diverse from
God's love to himself; as will more clearly appear after-
wards.
But God's love may be taken more strictly, for tiiis gen-
eral disposition to communicate good, as directed to particu-
lar objects. Love, in the most strict and proper sense, pre-
supposes the existence of the object beloved, at least in idea
and expectation, and represented to the mind as future. God
did not love angels in the strictest sense, but in consequence
of his intending to create them, and so having an idea of fu-
ture existing angels. Therefore his love to them was not
properly what excited him to intend to create them. Love
or benevolence strictly taken, presupposes an existing object,
as much as pity, a miserable, suffering object.
This propensity in God to diffuse himself, may be consid"
ered as a propensity to himself diffused ; or to his own glo-
ry existing in its emanation. A respect to himself, or an
infinite propensity to, and delight in his own glory, is that
which causes him to incline to its being abundantly diffused,
and to delight in the emanation of it. Thus that nature
in a tree, by which it puts forth buds, shoots out branches,
and brings forth leaves and fruit, is a disposition that termi-
nates in its own complete self. And so the disposition in
the sun to shine, or abundantly to diffuse its fulness, warmth
and brightness, is only a tendency to its own most glorious
and complete state. So God looks on the communication
of himself, and the emanation of the infinite glory and good
that are in himself lo belong to the fulness and complete-
ness of himself; as though he were not in his most complete
and glorious state without it. Thus the churcli of Christ
(toward whom, and in whom are the emanations of his
glory and communications of his fulness) is called the ful-
S8 END IN CREATION.
liess of Christ : As though he were nut in his complete state
•without her, as Adam was in a defective state without Eve,
And the church is called the glory of Christ, as the woman
is the glory of the man, 1 Cor. xi. 7. . Isaiah xlvi. 13. " I will
place salvation in Zion, for Israel my glory." Very remarka-
ble is that place, John xii. 23, 24. " And Jesus answered
thera, saying, The hour is conie that the Son of Man should
be glorified. Verily I say unto you, except a corn of wheat
fall into the ground and die, it abideth alone ; but if it die it
bringeth forth much fruit." He had respect herein, to the
blessed fruits of Christ's death, in the conversion, salvation,
and eternal happiness and holiness of those that should be re-
deemed by hi.n. This consequence of his death he calls his
glory ; and his obtaining this fruit he calls his being glori-
fied ; as the flourishing beautiful produce of a corn of wheat
sown in the ground is its glory. Without this he is alone as
Adam was before Eve was created ; but from him by his
death proceeds a glorious offspring; in which he is communi-
cated, that is his fulness and glory : As from Adam in his
deep sleep proceeds the woman, a beautiful companion to fill
his emptiness, and relieve his solitariness. By Christ's
death, his fulness is abundantly diffused in many streams ;
and expressed in the beauty and glory of a great multitude of
his spiritual offspring. ...Indeed, after the creatures are intend-
ed to be created, God may be conceived of as being moved
by benevolence to these creatures, in the strictest sense, in
his dealings with, and works about them. His exercising his
goodness, and gratifjing his benevolence to them in particu-
lar, may be the spring of all Ciod's proceedings through the
universe, as being now the determined way cf gratifying his
general inclination to diffuse himself. Here God's acting
for himself, or making himself his last end, and his acting
for their sake, are not to be set in opposition, or to be consid-
ered as the opposite parts ot a disjunction. They are rather
to be considered as coinciding one with the other, and im-
plied one in the other. Bat yet God is to be considered as
first and original in his regard ; and the creature is the ob-
ject of God's regard consequentially and by implication as
END IN CREATION. 39
it were comprehended in God ; as shall be more particularly
observed presently.
But how God's value for and delight in the emanations
of his fulness in the work of creation, ar!2;ues his delight in
the infinite fulness of good there is in himself, and the su-
preme respect and regard he has for himself ; and that in
making these emanations of himself his end, he dees
ultimately make himself his end in creation, will more
clearly appear by considering more particularly the na-
ture and circumstances of these communications of God's
fulness which are made, and which we have reason either
from the nature of things, or the word of God to suppose
shall be made-
One part of that divine fulness which is communicated^
is the divine knowledge. Thai communicated knowledge
which must be supposed to pertain to God's last end in cre-
ating the world, is the creature's knowledge of him. For
this is the end of all other knowledge ; and even the fac-
ulty of understanding would be vain without this. And
this knowledge is most properly a communication of God's
infinite knowledge which primarily consists in the knowl-
edge of himself. God, in making this his end, makes him-
self his end. This knowledge in the creature, is but a
conformity to God. It is the image of God's owa
knowledge of himself. It is a participation of the same.
It is as much the same as it is possible for that to be,
which is infinitely less in degree : As particular beams of
the sun communicated, are the light and glory of the sun
in put.
Besides, God's perfections, or his glory, is the object of
this knowledge, or the thing knov/n ; so that God is glo-
rified in it, as hereby his excellency is seen. As therefore
God values himself, as he delights in his own knowledge ;
he must delight in every thing of that nature : As he de-
lights in his own light, he must delight in every beam of
that light : And as he highly values his own excellency,
lie must be well pleased in having it manifested, and so
p;lorified.
40 END IN CREATION.
Another thing wherein the emanation of divine fulnesa
that is, and will he made in consequence of the creation of
the world, is the communicntion of virtue and holiness to
the creature. This Is a communication of God's holiness ;
so that hereby the creature partakes of God's own moral
excellency ; which is properly the beauty of the divine
nature. And as (iod delights in his own beauty, he must
necessarily delight in the creature's holiness ; which is a
conformity to, and participation of it, as truly as the bright-
ness of a jewel, held in the sun's beams, is a participation
or derivation of the sun's brightness, though immensely less
in degree And then it must be considered wherein this
holiness in the creature consists ; viz. in love, which is the
comprehension of all true virtue ; and primarily in love to
God, which is exercised in an high esteem of God, admira-
tion of his perfections, con^placency in them, and praise
of them. All which things are nothing else but the hearts
exalting, magnifying, or glorifying God ; which as I shewed
before, (^od necessarily approves cf, and is pleased with, as he
loves himself, and values the glory of his own nature.
Another part of (iod's fulness which he communicates,
is his happiness. This happiness consists in enjoying and
rejoicing in himself ; and so does also the creature'^ hap-
piness. It is, as has been observed of the other, a partici-
pation of what is in God ; and God and his glory are the
objective ground of it. The happiness of the creature con.
sists in rejoicing in God ; by which also God is magnified
and exalted : Joy, or the exulting of the heart in God's glo-
ry, is one thing that belongs to praise. ...So that God is
all in all, with respect to each part of that communication
of the divine fulness which is made to the creature What
is communicated is divine, or something of God : And-
each communication is of that nature, that the creature to
whom it is made, is thereby conformed to God, and united
to hiin, and that in proportion as the communication is great-
er or less. And the coinmunication itself, is no other, in the
very nature of it, than that wherein the very honor, exaltation
and praise of God coniiists.
END TN CREATION. U
And it is farther to be considered, tljat the thing Avhich
God aimed at in the creation of the world, as the end which
he had idtimately in view, was that communication of him-
self, which he intended throughout all eternity. And if
we attend to tlie nature and circumstances of this eternal
emanation of f!i\ine f;ood, it will more clearly shew how in
niukinc^ this his end, Cjod testifies a supreme respect to him-
self, and. makes himself his end. There arc many reasons
to think that what God has in view, in an increasing com-
munication of himself throughout eternity, is an increasing
knowledge of God, love to him, and jov in him. And it
is to be considered that the more those divine communica-
tions increase in the creature, the more it becomes one with
God ; for so much the more is it united to God in love, the
heart is drawn nearer and nearer to God, and the union
with him becomes more firm and close, and at the same
time tlie creature becomes more and more conformed to
God. The image is more ahd more perfect, and so tiie good
that is in the creature comes forever nearer and nearer to an
identity with that which is in God. In the view therefore
of God, who has a comprehensive prospect of the increasing
union and confoi-mity ihiough eternity, it must be an infi-
nitely stiict and perfect nearness, conformity, and oneness.
For i' will forever come nearer and nearer to that strictness
and perfection of union which there is between the Father
and the Son ; so that in the eyes of God, who perfectly
sees the v hole of it, in its infinite progress and increase, it
must c<-.me to an eminent fulfilment of Christ's request, in
John xvii. 21, '22. " That they all may be one^ as thou. Fath-
er, ait in me, and I in thee, that tliey also may be one in us,
I in tiiem, and thou in me, that they may be made perfect in
vnr." In this vi^^w, those elect creatutes which must be
Ic< k' d upon as the end of all the rest of the creation, con-
sidoeci with respect to the whole of their eternal duration,
and as such made God's end, must be viewed as being, as
it were, one with God. They were respected as brought
home to him, united with him, centering most perfectly
in him, and as it were swallowed up in him ; so that his
Vox. VI. F
42 END IN CREATION.
respect to them finally coincides and becomes one and
the same with respect to himself. The interest of the
creature, is, as it were, Gotl's own interest, in proportion
to the degree of their relation and union to God. Tlius
the interest of a man's family is looked upon as the same
•with his own interest ; because of the relation they siund
in to him; his propiiety in them, and their strict union
with him. But consider Gnd's elect creatures with respect
to' their eternal duration, so they are infinitely dearer to
God, than a man's family is to him. What has been
said, shews iha as all things are from God as their first
cause and fountain ; so all things tend to him, and in their
progress come nearer and nearer to him through all eter-
nity : Which argues that he who is their first cause is their
last end.
SECTION IV.
So7ne objections considered which may be made against the rcas'
onableness ofivhat has been said of God's making himself
his last end.
Objection 1. SOME may object against what has been
said, as inconsistent with God's absolute independence and
immutability, particularly the representation that has been
made, as though God were inclined to a communication of
liis fulness and emanations of his own glory, as being his
own most glorious and cotrtplcte state. It may be thought
that this does not well consist with God's being selfexistent
from all eternity, absolutely perfect in himself, in the
possession of infinite and independent good. And that in
general, to suppose that God makes himself his end, in the
creation of the world, seems to suppose that he aims at some
interest or happiness of his own, not easily reconcileable
with his being happy, perfectly and infinitely happy in him-
END IN CREATION. 43
self. If it could be supposed that God needed any thing ;
or that the goodness of his creatures could extend to him ;
or that they could be profitable to him ; it iifiight be fit, that
God should make himself, and his own interest, his highest
and last end in creating the world ; and there would be
some reason and ground for the p'eceding discourse. But
seeing that God is above all need and all capacity of being
added to and advanced, made belter or happier in any res-
pect ; to what purpose should God make himself liis end ;
or seek to advance himself in any respect by any of his
■works ? How absurd is it to suppose that God should do
such great things with a view to obtain what he is already
nosi perfectly possessed of, and was so from all eternity ;
and therefore cannot now possibly need, nor with any color
of reason be supposed to seek ?
Answer 1. Many have wrong notions of God's happi-
ness, as resulting from his absolute selfsufficience, indepen-
dence, and immutability. Though it be true, that God's
glory and happmess are in and of himself, are infinite and
cannot be added to, unchangeable for the whole and every
part of which he is perfectly independent of the creature ;
yet it does not hence follow, nor is it true, that God has no
real and proper delight, pleasure or happiness, in any of his
acts or communications relative to the creature ; or effects
he produces in them ; or in any thing he sees in the crea-
ture's qualifications, dispositions, actions and state. God
may have a real and proper pleasure or happiness in seeing
the happy state of the creature ; yet tills may not bs dif-
ferent from his delight in himself ; being a de!i?;ht in his
own infinite goodness ; or the exercise uf that glorious pro-
pensity of his nature to diffuse and communicate himself, and
so gratifying this inclination of his own heart. This deliglit
which God has in his creature's happiness, cannot properly
be said to be what God receives from the creature. For it is
only the effect of his own work in, and communications to
the creature, in making it, and admitting it lo a participation
•f his fulness. As the sun receives nothing from the jewel
44 END IN CREATION.
that receives its light, and shines only by a participation oi'ita
brightness.
"Wiih respttt also to the creature's holiness : God may
have a proper delii^ht and joy in imparling this to the crea-
ture, as g;raufying hereby his inclination, to communicate of
his own exce lent fulness. God may dclitijht with true and
great pleasure in hchoklin^ that beauty which is an imat^e
and communication of his own beauty, an expression and
■manifestation of his own loveliness. And this is so far from
being an instance of his happiness not being in and from,
himself, tliat it is an evidence that he is happy in himself, or
delights and has pleasure in his own beauty. If he did not
take pleasure in the expression of his own beauty, it would
rather be an evidence that he docs not delight in his own
beauty ; that he hath not his happiness and enjoyment in his
own beauty and perfection. So that if we suppose God
has real pleasure and hajipiness in the holy love and praise
of his saints, as the image and communication of his own
holiness, it is not proptily r.ny pleasure distinct from the
pleasure he has in himself; but is truly an instance of it.
And with respect to God's being glorified in this respect,
that those peritciions wherein his glory consists, are exer-
cised and expressed in tlieir proper and corresponding effects ;
as his wisdom in wise designs and wellcontrived works... .his
power in great fcifects....his justice in acts of righteousness
....his goodness in communicating happiness ; and so his
shewing forth the glory of his own nature, in its being ex-
ercised, cxliibited, comniunicated, known, and esteemed ; his
having delight herein does not argue that his pleasure or
happiness is not in himself, and his own glory ; but the con-
trary. This is the necessary consequence of his delighting
in the glory of his nature, that he delights in the emanatioa
and effulgence of it. t
Nor do any of these tilings argue any dependence in
God on the creature for iiappiness. Though he has reaF
pleasure in the creature's holiness and happiness ; yet this
is not properly any pleasure which he receives from the
?:reature. Fbr these things are r/hut he gives t!ie creature..
END IN CREATION. 45
They are wholly and eiiiirely from him. Therefore they are
nothin<2: that they give to God by which they add to him.
His rejoicing therein, is rather a rejoicing in his own acts,
and his own glory expressed in those acts, than a joy derived
from the creature. God's joy is dependent on nothing be-
sides his own act, which he exerts with an al)Solute and inde-
pendent power. And yet, in some sense it can be truly said
that God has the more delight and pleasure for the holiness
and happiness of his creatures. Because God would be less
happy, if he was less good : Or if he had not that perfection
of nature which consists in a propensity of nature to diffuse of
his own fulness. And he would be less happy, if it were pos-
sible for him to be hindered in the exercise of his goodness,
and his other perfections in their proper eflPects. But he has
complete happiness, because he has tht-se perfections, and
cannot be hindered in exercising and displaying them in their
proper eflFecls. And this surely is not thus, because he is de-
pendent ; but because he is independent on any other that
should hinder him.
From this view it appears, that nothing that has been said
is in the least inconsistent with those expressions in the scrip-
ture that signify that man cannot be profitable to God ; that
he receives nothing of us by any of our wisdom and right-
eousness. For these expressions plainly mean no more than
that God is absolutely independent of us ; that we have
nothing of our own, no stock from whence we can give to
God ; and that no part of bis happiness originates from man.
From what has been said it appears, that the pleasure
that God hath in those things which have been mentioned, is
rather a pleasure in diffusing and communicating to the crea-
ture, than in receiving from the creature. Surely, it is no
argument of indigence in God, that he is inclined to commu-
nicate of his infinite fulness. It is no argument of the emp-
tiness or deficiency of a fountain, that it is inclined to over-
flow ...Another thing signified by these expressions of scrip-
ture is, that nothing that is from the creature, adds to or al-
ters God's happiness, as though it were changeable either by
increase or diminution. Nor does any thing that has been
46 END IN CREATION.
advanced in the least suppose or infer that it does, or is it iti
the least incorisislent with the eternity, and most absolute
immutability of God's pleusme and happiness For though
these communications of God, these exercises, opera'ions,
ePerts and expressions of his glorious perfections, which God
rejoices in, are in time ; yet his joy in them is without begin-
ning or change They were always equally present in the
divine itiind. Ho beheld them with equal clearness, certain-
ty and fulness in every respect, as he doth now. They were
alw. ys equally present ; as with him there is no variableness
or succession. He ever beheld and enjoyed them perfectly
in his own independent and immutable power and will. And
his view of, and joy in the ^i is eternally, absolutely perfect
unchangeable and independent. It cannot be added to or di-
TTiinished by the power or will of any creature ; nor is in the
least dependent on any thing mutable or contingent.
2. If any are not satisfied with the preceding answer,
but still insist on the olijection : Let them consider whether
they can devise any other scheme of God's last end in creat-
ing the world, but what will be equally obnoxious to this ob-
jection in its full force, if there be any force in it. For if God
had any last end in creating the world, then there was some-
thing, in some respect future, that he aimed at, and designed
to bring to pass by creating the world ; Something that was
agreeable to his inclination or will : Let that be his own glo-
ry, or the happiness of his creatures, or what it will. Now if
there be somethinp; that God seeks as agreeable, or grateful
to him, then in the accomplishment of it he is gratified. If
the last end which he seeks in the creation of the world, be
truly a thing grateful to him, (as certaiidy it is if it be truly
his end and truly the object of his will) then it is what he
takes a fcal deliglu and pleasure in. But then according to
the argument of the objection, how he can have any thing fu-
ture to desire or seek, who is already perfecily* eternally and
immutably satisfied in himself? What can remain for him to
lake any delight in or to be further gratified by, whose eter-
nal and unchangeable delight is in himself as his own com-
plete object of enjoyment ? Thus the objector will be press-
END IN CREATION. 47
ed with his own objecilon ; let him embrace what notion he
will of God's end in the creation. And I think he has no way
left to answer but that wliich has been taken above.
It may therefore be proper here to observe, that let what
will be God's last end, that, he must have a real and proper
pleasure in : Whatever be the proper object of his will, be is
gratified in. And the thing is either gratefni to him in itself;
or for something else for which he wills it : And so is his
further end. But whatever is God's last end, that he wills
/o7- its own sake ; as grateful to him in itself; or which is the
same thing ; it is that wliich he truly delights in ; or in which
he has some degree of true and proper pleasure. Otherwise
we must deny any such thing as will in God with rcspLxt to
any thing brought to p-iss in time ; and su must deny his work
of creation, or any work of his providence to be truly volunta-
ry. But we have as much reason to suppose that God's
works in creating and governing the world, are properly the
fruits of his will, as of his understanding. And if there be
any s\ich thing al all, as what we mean by acls of will in God ;
then he is not indifferent whether his will be fulfilled or not.
And if he is not indifferent, then he is truly gratified and
pleased in the fulfilment of his will : Or which is the same
thing, he has a pleasure in it. And if he has a real pleasure
in attaining his end, then the attainment of it belongs to his
happiness. That in which God's delight or pleasure in any
measure consists, his happiness in some measure consists.
To suppose that God has pleasure in tilings, that are brought
to pass in time, only figuratively and metaphorically ; is to
suppose that he exercises will about these things, and makes
them his end only metaphorically.
3. The doctrine that makes God's creatures and not him-
self, to be his last end, is a doctrine the farthest from having
a favorable aspect on God's absolute selfsufficience and inde-
pendence. It far less agrees therewith than the doctrine
against which this is objected. For we must conceive of tli^
efficient as depending on his ultimate end. He depends on
this end, in his desires, aims, actions and pursuits ; so that he
fails in all his desires, actions vj\d pursuits, if he fails of his
48 END IN CREATION.
cnrl.. Now if God himself be his last end, Ihen in his de-'
pendence on his end, he depends on nothin^^ but himself. If
all lhinE!:s be of him, and to him, and he the first and the last,
this shews him to be all in all : He is all to himself. He
goes not out of himself in what he seeks ; but his desires and
])ursuits as they originate from, so they terminate in himself ;
and he is dependent on none but himself in the bes^inning or
end of any of his exercises or operations. But if not him-
self, but the creature, be his last end, then as he depends on
his last end, he is in some sort dependent on the creature.
Objection 2. Some may object, that to suppose that
God makes himself his hii^hest and last end, is dishonorable
to him ; as it in effect supposes, that God does every thing
from a selfish spirit. Selfishness is looked upon as mean and
sordid in the creature I Unbecoming and even hateful in such
a worm of the du't as man. We should look upon a man
as of a base and contemptible character, that should in every
thing he did, be governed by selfibh principles ; should make
his private interest his governing aim in all his conduct in
life. How far then should wc be from attributing any such
thing to the Supreme Being, the blessed and only potentate !
Does it not become us to ascribe to him, the most noble and
generous dispositions ; and those qualities that are the most
remote from every thing that is private, narrow and sordid?
Answer 1. Such an objection must arise from a very ig-
norant or inconsiderate notion of the vice of selfishness, and
the virtue of generosity. If by selfishness be meant, a dis-
position in any bemg to regard himself; this is no otherwise
vicious or unbeconung, than as one is less than a multitude ;
and so the public weal is of greater value than his particular
intertst. Among created beings one single person must be
looked upon as inconsiderable in comparison of the generali-
ty ; and so liis in'crcst as of little importance compared with
the interest of the whole system : Therefore in them, a dis-
position to prefer self, as if it were moVe than all is exceeding
vicious. But it is vicious on no other account, than as it is a
disposition that docs not agree with the nature of things ; and
that which is indeed the greatest good. And a disposition
END IN CREATION. 49
in any one to forego his own interest for the sake of others, is
no further excellent, no further worthy the nanrie of generosi-
ty than it is a treating things according to their true value ; a
prosecuting something most worthy to be prosecuted ; an ex-
pression of a disposition to prefer something to selfinterest,
that is indeed preferable in itself. But if God be indeed so
great, and so excellent, that all other beings are as nothing to
him, and all other excellency be as nothing and less than
nothing, and vanity in comparison ot his ; and God be omnis-
cient, and infallible, and perfectly knows that he is infinitely
the most valuable being ; then it is fit that his heart should
be agreeable to this, which is indeed the true ^nature and pro-
portio 1 of things, and agreeable to this infallible and all com-
prehending understanding which he has of them, and that
perfectly clear light in' which he views them ; and so it is
fit and suitable that he should value himself infinitely more
than his creatures.
2. In created beings, a regard to selfinterest may prop-
erly be set in opposition to the public welfare ; because
the private interest of one person may be inconsistent with
the public good ; at least it may be so in the apprehension
of that person. That, which this person looks upon as his
interest may interfere with, or oppose the general good.
Hen< e his private interest may be regarded and pursued in
opposition to the public. But this cannot be with respect to
the Supreme Being, the an'hnr and head of the whole system,
on whom all absolutely depend ; who is the fountain of
being and good to the whole. It is more absurd to suppose
that his interest should be opposite to the interest of the uni-
versal system, than that the welfare of the head, heart, and
vitals of the natural body, should be opposite to the welfare
of the body. And it is impc-jsible that God, who is omnis-
cient, should apprehend the matter thus, viz. his inter-
est, as being inconsistent with the good and interest of the
•whole.
3. God's seeking himself in the creation of the world,
in the manner which has been supposed, is so far frotn
being inconsistent with the good of his creatures, or any
Vol. \I, G
50 END IN CREATION.
possibility of being so ; that it is a kind of regard to himself
that inclines hiin to seek the good of his creature. It is a
regard to hinfself that disposes him to diffuse and commu-
nicate himself. It is such a deHght in his own internal
fulness and glory, that disposes him to an abundant effusion
and emanation of that glory. The same disposition, ihat
inclines him to delight in his glory, causes him to delight
in the exhibitions, expressions and communications of it.
This is a natural conclusion. If there were any person of
such a taste and disposition of mind, that the brightness and
light of the sun secmtd unlovely to him, he would be willing
that the sun's brightness and light should be retained within
itself : But they, that delight in it, to whom it appears
lovely and glorious, will esteem it an amiable and glorious
thing to have it diffused and communicated through the
world.
Here by the way it may be properly considered, whether
some writers are not chargeable with inconsistence in this
respect, viz. thnt whereas they speak against the doctrine
of God's making himself his own highest and last end, as
though this were an ignoble selfishness in God ; when indeed
he only is fit to be made the highest end, by himself and
all other beings; inasmuch as he is the highest Being,
and infinitely greater and more worthy than all others
Yet with regard to creatures who are infinitely less worthy
of supreme and ultimate regard, they (in effect at least)
suppose that they necessarily at all times seek their own
happiness, and make it their ultimate end in all, even their
most virtuous actions : And that this principle, regulated by
wisdotTi and prudence, as leading to that which is their true
and highest happiness is the foundation of all virtue and every
thing that is morally good and excellent in them.
(Objection 3. To what has been supposed, that God
makes himself his end in this way, viz. in seeking that his
glory and excr.llent perfection should be known, esteemed,
loved and delighted in by his creatures, it may be objected,
that this seenis unworthy of God. It is considered as below
a truly great man, to be much influenced in his conduct, by
END IN CREATION. 51
•jL desire of popular applause. The notice and admiration of
a gazirii^ iTiullitude, would be esteemed but a low end, to be
aimed at by a prince or philosopher, in any great and noble
cntei prize. How muc.li more is it unworthy the great God,
to perlorrn his magnificent works, e. g. the cieaticn of the
vast universe, out of regard to the notice and admiration of
worms of the dust : That the displays of his magnificence
may be gaztd at, and applauded by tho^e who are infinitely
more beneath him, than the meanest rabble are beneath the
greatest prince or pliilosopher.
This objection is specious. It hath a shew of argument:
But it wdl appear to be nothing but a siiew....if we con-
sider,
1. Whether or no it be not worthy of God, to regard and
value what is excellent and valuable in itself, and so to take
pleasure in its exiitence.
It seems not liable to any doubt, that there could be noth-
ing future, or no future existence worthy to be desired or
sought by God, and so worthy to be made his end, if no
future existence was valuable and worthy to be brought to
effect. If when the world was not, there was ary possible
future thing fit and valuable in itself, I think the knowledge
of God's glory, and the esteem and love of it must be so.
Understanding and will are the highest kind of created ex-
istence. And if they be valuable, it must be in their ex-
ercise. But the highest and most excellent kind of their
exercise, is in some actual knowledge and exercise of will.
And certainly the most excellent actual knowledge and
will, that can be in the creature, is the kn?>wledge and the
love of God. And the most true, excellent knowledge of God
is the knowledge of his glory or moral excellence, and the
most excellent exercise of the will consists in esteem and
love, and a delight in his glory. If any created existence is
in itself worthy to be, or any thing that ever was future is
worthy of existence, such a communication of divine fulness,
such an emanation and expression of the divine glory is wor-
thy oi existence. But if nothing that ever Avas future was
worthy to exist, then no future thing Avas worthy to be aimed
52 £nd in creation.
at by God ill creatinj!^ the world. And if nolhiiif;- was worthy
to be aimed at in creation, then nothing was worthy lo be
God's end in creation.
If God's own excellency and glory is worthy to be high-
ly valued and delighted in by him, then the value and
esteem hereof by others, is worthy to be regarded by him ;
for this is a necessary consequence. To make this
plain, let it be considered how it is with regard to the
excellent qualities of another. If we highly value the vir-
tues and exi ellencies of a friend, in proportion as we do so.
we shall approve of and like others' esteem of them ; and
shall disapprove' and dislike the contempt of them. If
these virtues are truly valuable, they are worthy that we
should thus approve others' esteem, and disi^pprove their
contempt of them. And the case is the same with respect
to any being's own qualities or attributes. If he highly es-
teems them, and greatly -Jelights in them, he will naturally
and necessarily love lo see esteem of them in others, and dis-
like their disesteem. And if the attributes are worthy to be
highly esteemed by the being who hath theni, so is the
esteem of-thcm in others worthy to be proportionably approv-
ed and regarded. I desire it may be considered, whether it
be unfit that God should be displeased with contempt of him-
self. If not, but on the contrary, it be fit and suitable that
he should be displeased with this, there is tiie same reason
that he sliould be pleased with the proper love, esteem and
honor of himself.
The matter inay be also cleared, by considering what it
would become us to approve and value with respect to
any public society we belong to, e, g. our nation or country.
It becomes us to love our country, and therefore it l^ecomes
lis to value the just honor of our country. But the same that
it becomes us to .value and desire for a friend, and the same
that it becomes us to desire and seek for the community, the
same does it become God to value and seek for himself; i. e.
on supposition it becomes God to love himself as well as it
docs men lo love a friend or the public ; which 1 think has
been before proved.
END IN CREATION. 53
i-iere are two things that ought particularly to be ad-
verted to 1. That in God, the love of himself, and the
love of the public are not to be distinguished, as in man,
because God's being, as it were, comprehends "nil. His ex-
istence, beino; infinite, must be equivalent to universal exist-
ence. And for the same reason that public affection in
the creature is fit and beautiful, God's regard to himself
must be so likewise. 2. In God, the love of what is fit and
decent, or the love of virtue, cannot be a distinct thint^ fiom
the love of himself. Because the love of Gud is that where-
in all virtue and holiness does primarily and chiefly consist,
and God's own holiness must primarily consist in the love of
himself, as was before observed. And if God's holiness consists
in love to himself, then it will imply an approbation of, and
pleasedncss with the esteem and love of him in others ;
for a being- that loves himself, necessatily loves love to
himself. If holiness in God consist chiefly in love to him-
self, holiness in the creature must chiefly consist in love to
him. And if God loves holiness in himself, he must love it
In the creature.
Virtue, by such of the late philosophers as seem to be in
chief repute, is placed in public affection or general benevo-
lence. And if the essence of virtue lies primarily in this,
then the love of virtue itself is virtuous no otherwise than as
it is implied in, or arises from this public affection, or exten-
sive benevolence of mind. Because if a man truly loves the
public, he necessarily loves love to the public.
Now, therefore, for the same reason, if universal benev-
olence in the highest sense, be the same* thing with benev-
olence to the Divine Being, \vho is in effect universal be-
ing, it will follow, that love to virtue itself is no otherwise
virtuous, than as it is implied in or uiises from love to the
Divine Being. Consequently God's o^vn love to virtue is
implied in love to himself; and is virtuous no otherwise
than as it arises from love to himself, bo that God's vir-
tuous disposition, appearing in love to holiness in th.c crea-
ture, is to be resolved into the same thin;^- with love to him-
self. And consequently whereinsoever he makes virtue his
54 END IN CREATION.
end, he makes himself his end In fine, God, being, as
it were, an all compiehcndinij Bting, all his moral per-
fections, as his holiness, justice,'grace and benevolence are
some way or other to be resolved into a supreme and in-
finite regard to himself ; and if so it will be easy to suppose
that it becomes him to make himself his supreme and last
end in his works.
I would here observe by the way, that if any insist that it
becomes God to love and take delight in the virtue of his
creatures for its own sake, in such a manner as not to love
it from regard to himself, and that it supposeth too much
selfishness to suppose that all God's delight in virtue is to be
resolved into delight in himself: This will contradict a
former objection against God's taking pleasure in communi-
cations of himself, viz. that inasmuch as God is perfectly
independent and sclfsufficient, therefore all his happiness
and pleasure consists in the enjoyment of himself. For in
the present objection it is insisted that it becomes God to
have' some pleasure, love or delight in virtue distinct from
his delight in himself. So that if the same persons make
both objections, they must be inconsistent with themselves.
2, In answer to the objection we are upon, as to God's
creatures whose esteem and love he seeks, being infinitely
inferior to God as nothing and vanity ; I would observe that
it is not unworthy of God to take pleasure in that which in
itself is fit and amiable, even in those that are infinitely be-
low him. If there be iiifinite grace and condescension in it,
yet these are not unworthy of God, but infinitely to his honor
and glory.
They who insist that God's own glory was not an ultimate
end of his creation of the world ; but that all that he had any
ultimate regard to was the happmess of his creatures ; and
suppose that he made his creatures, and not himself, his last
end, do it under a color of exalting and magnifying God's
benevolence and love to his creatures.. ..But if his love to
them be so great, and he so highly values them as to
look upon them worthy to be his end in all his great
works as they suppose ; they are not consistent v'ith them-
END IN CREATION. 55
selves, in supposing that God lias so Utile value for their
]ove and esteem. For as the naiure of love, especially great
love, causes him that loves to value the esteem of the per-
son beloved ; so 'hat God should take pleasure in the crea-
ture's just love and esteem will follow both from God's love
to himself and his love to his creatures. If he esteem and
love himself, he must approve of esteem and love to him-
self, and disapprove the contrary. And if he loves and val-
ues the creature, he must value and take delight in their
mutual love and esteem, because he loves not because he
needs them.
3. As to what is alleged of its being unworthy of great
men to be governed in their conduct and achievements by
a regard to the applause of the populace ; I would ^serve,
what makes their applause to be worthy of so little regard,
is their ignorance, giddiness and injustice. The applause
of the multitude very frequently is not founded on any just
view and understanding of things, but on humor, mistake,
folly and unreasonable affections. Such applause is truly
worthy to be disregarded. But it is not beneath a mart
of the greatest dignity and wisdom, to value the wise and
just esteem of others, however fnferior to him. The con-
trary, instead of being an expression of greatness of mind,
would shew an haughty and mean spirit. It is such an es-
teem in his creatures only, that God hath any regard to :
For it is such an esteem only that is fit and amiable in
itself.
Objection 4. To suppose that God makes himself his
ultimate end in the creation of the woild derogates from the
freeness of his goodness, in his beneficence to his creatures ;
and from their obligaticns to gratitude for the good commu-
nicated. For if God, in communicating his fulness, makes
himself, and not the creatures, his end ; then what good he
does, he does for himself, and not for them ; for his own sake,
and not their's.
Answer. God and the creature, in this affair of the ema-
nation of the divine fulness, are not properly set in opposi-
tion, or made the opposite pans of a disjunction. Nor ought
56 END TN CREATION.
God's glory and the creature's good to be spoken of as if
they Avere properly and entirely distinct, as they are in the
objection. This snpposetli, that God's having respect to his
glory, and the communication of good to his creatures, are
things altogether cliflcicnt : That God's communicating
his fulness for himself, and his doing it for them, are things
standing in a proper disjunction and opposition. Where-
as if we were capable of having more full and perfect views
of God and divine things, which are so much above us,
it is probable it would appear very clear to us, that the mat-
ter is quite otherwise ; and that these things, instead of ap-
pearing entirely distinct, are impUed one in the other. That
God, in seeking his glory, therein seeks the good of his crea-
tures. Because the emanation of his glory (which he seeks
and delights in, as he delights in himself and his own eternal
glory) implies the communicated excellency and happiness
of his creature. And that in communicating his fulness for
llxem, he does it for himself. Because their good, which he
seeks, is so much in union and communion with himself.
God is their good. Their excellency and happiness is noth-
ing but the emanation tmd expression of God's glory. God,
in seeking their glory and 1 oppiness, seeks himself, and in
seeking himself, i. e. him>^elf diffused and expressed, (which
he delights in, as he delights in his own beauty and fulness)
he seeks their glory and happiness.
This will the better appear, if we consider the degree and
rnanncr in which he aimed at the creature's excellency and
happiness in his creating the world ; viz. the degree and
manner of the creature's glory and happiness during the
whole of the designed eternal duration of the world, he was
about to create ; which is in greater and greater nearness
and strictness of union with himself, and greater and greater
communion and participation with him in his own glory
and happiness, in constant pro'j:ression, throughout all eler-
nitv. As ihe creature's good was viewed in this manner
when (iod made the world for it, viz. with respect lo the
•whole of ihe eternal duration of it, and the eternally pro-
gressive union and communion with hiin ; so the creature
END IN CREATION. 51
must be viewed as in infinite strict union with himself.
In this view il appears that God's respect to the creature
in the whole, unites with his respect to himself. Both re-
gards are like two lines which seem at the beginning to be
separate, but aim finally to meet in one, both being direct-
ed to the same centre. And as to the good of the crea-
ture itself, if viewed in its whole duration, and infinite pro-
gression, it must be viewed as infinite ; and so not only be-
ing some communication of God's glory, but as coming near-
er and nearer to the same thing in its infinite fulness. The
nearer any thing comes to infinite, the nearer it comes to an
identity with God. And if any good, as viewed by God, is be-
held as infinite, it cannot be viewed as a distinct thing from
God's own infinite glory.
The apostle's discourse of the great love of Christ to men,
Eph. V. 25, to the end, leads us thus to think of the love of
Christ to his church, as coinciding with his love to himself,
by virtue of the strict union of the church with him. Thus,
" Husbands, love your wives, as Christ also loved the church,
and gave himself for it, that he might present it to himself a
glorious church. So ought men to love their wives, as their
own bodies. He that loveth his wife loveth himself, even as
the Lord the church ; for we are members of his body, of his
flesh, and of his bones."
Now I apprehend that there is nothing in this manner
of God's seeking the good of the creatures, or in his dis-
position to communicate of his own fulness to them, that at
all derogates from the excellence of it, or the creature's ob-
ligation.
God's disposition to commimicate good, or to cause his
own infinite fulness to flow forth, is not the less properly
called God's goodness, because the good that he commu-
nicates, is something of himself; a communication of his
own glory, and what he delights in as he deligh'.s in his own
glory. The creature has no less benefit by it ; neither has
such a disposition less of a direct tendency to the creature's
benefit ; or the less of a tendency to love to the creature,
when the creature conies to exist. Nor is this disposition in
Vol. VI. H
58 END IN CREATION.
God (o communicate of and diffuse his own good, the les3
excellent, because it is implied in his love and regard to
himself. For his love to himself does not imply it any other-
wise, than as it implies a love to whatever is worthy and ex-
cellent. The emanation of God's glory, is in itsdf worthy
and excellent, and so God delights in it ; and his delight in
this excellent thing, is implied in his love to himself, or his
own fulness ; because that is the fountain, and so the sum
and comprehension of every thing that is excellent. And the
matter standing thus, it is evident that these things cannot de-
rogate from the excellency of this disposition in God, to an
emanation of his own fulness, or communication of good to
the creature.
Nor does God's inclination to communicate good in this
manner, i. e. from regard to himself, or delight in his own
glory, at all diminish the freeness of his beneficence in this
communication. This will appear, if we consider particularly
in what ways doing good to others from selflove, may be in-
consisient with the freeness of beneficence. And I conceive
there are only these two ways :
1. When any does good to another from confined self-
love, that is opposite to a general benevolence. This kmd
of selflove is properly called selfishness. In some sense, the
most benevolent, generous person in the world, seeks his own
happiness in doing good to others, because he places his
happiness in their good. His mind is so enlarged as to take
them, as it were, into himself. Thus, when they are hap-
py, he feels it, he partakes with them, and is happy in their
happiness. This is so far from bting inconsistent with the
freeness of beneficence, that on the contrary, free benevolence
and kindness consists in it. The most free beneficence that
can be in men, is doing good, not from a confined selfishness,
but from a disposition to general benevolence, or love to be-
ings in general.
But now, with respect to the Divine Being, there is no
such thing as such confined selfishness in him, or a love to
himself, opposite to general benevolence. It is impossi-
ble, because he comprehends all entity, and all excellence
END IN CREATION. 39
in his own essence. The first Being, the eternal and infinite
Being, is in effect, Being in general ; and comprehends
universal existence, as was observed before. God, in his
benevolence to his creatures, cannot have his heart enlarged
in such a manner as to take in beings that he finds, who are
originally out of himself, distinct and independent. This
cannot be in an infinite being, who exists alone worn eter-
nity. But he, from his goodness, as it were enlarges him-
self in a more excellent and divine manner. This is by
communicating and diffusing himself ; and so instead of
finding, making objects of his benevolence ; not by taking
into himself what he finds distinct from himself, and so
partaldng of their good, and being happy in them, but by
fiowing forth, and expressing himself in them, and making
them to partake of him, and rejoicing in himself expressed
in them, and communicated to them.
2. Another thing, in doing good to others from selflove,
that derogates froin the freeness of the goodness, is doing
good to others from dependence on them for the good we
need or desire ; which dependence obliges. So that in
our beneficence we are not selfmoved, but as it were con-
strained by something without ourselves. But it has been
particularly shewn already, that God's making himself his end,
in the manner that has been spoken of, argues no dependence,
but is consistent with absolute independence and selfsuf-
ficience.
And I would here observe, that there is something in
that disposition in God to communicate goodness, which
Bhews him to be independent and seifmoved in it, in a
manner that is peculiar, and above what is in the benefi-
cence of creatures. Creatures, even the most gracious of
them, are not so independent and selfmoved in their goodness,
but that in all the exercises of it, they iire excited by some
object that they find ; something appearing good, or in some
respect worthy of regard, presents itself, and moves their
kindness. But God, being all and alone, is absolutely self-
moved. The exercises of his communicative disposition are
absolutely from within himself, not finding any thing, or any
60 END IN CREATION.
object to excite them or draw them forth ; but all that is good
and worthy in the object, and the very being of the object,
proceeding from the overflowing of his fulness.
These thin;5S shew that the supposition of God's making
himself his last end, in the manner spoken of, does not at all
diminish the creature's obligation to gratitude, for communi-
cations of good it receives. For if it lessen its obligation, it
must be on one of the following accounts. Either, that the
creature has not so much benefit by it, or that the disposition
it flows from is not proper goodness, not having so direct a
tendency to the creature's benefit, or that the disposition is not
so virtuous and excellent in its kind, or that the beneficence is
not so free. But it has been observed that none of these things
take place, with regard to that disposition, which has been
supposed to have excited God to create the world.
I confess there is a degree of indistinctness and obscurity
in the close consideration of such subjects, and a great imper-
fection in the expressions we use concerning them, arising
imavoidably from the infinite sublimity of the subject, and the
incomprehenbiuleness of those things that are divine. Hence
revelation is the surest guide in tliese matters, and what that
teaches shall in the next place be considered. Nevertheless, the
endeavors used to discover what the voice of reason is, so far
as it can go, may serve to prepare the way, by obviating cavils
insisted on by many ; and to satisfy us that what the Word of
God says of the matter, is not unreasonable, and thus prepare
our minds for a more full acquiescence in the instructions it
gives, according to the more natural and genuine sense of
words and expressions, we find often used there concerning*
this subject,
END IN CREATION.
CHAPTER ir.
Wherein it is inquired, what is to be learned from
thehoXy Scriptures cancerning God's last End m
the Creation, of the florid.
SECTION I.
TAe scrifitures represent God as ?naking himself his oivn last
end in the creation of the world.
IT is manifest, that the scriptures speak, on all occa-
sions, as though God made himself his end in all his works ;
and as though the same being, who is the first cause of all
things, were the supreme and last end of all things. Thus in
Isa xliv. 6. " Thus saith the Lord, the king of Israel, and his
redeemer the Lord of Hosts, I am the first, I also am the last,
and besides me there is no God." Chap xlviii. 12. "I am
the first, and I am the last." Rev. i. 8. « I am alpha and
omega, the beginning and the ending, saith the Lord, which
is, and was, and which is to come, the Almighty." Verse 1 1.
"lam alpha and omega, the first and tlie last." Verse 17.
" I am the first and the last." Chap. xxi. 6. « And he said
unto me, it is done, I am alpha and omega, the beginning and
the end." Chap. xxii. 13. <« I am alpha and omega, the be-
ginning and the end, the first and the last."
And when God is so bften spoken of as tlie last as well as
the first, and the end as well as the beginruug, what is meant
(or at least implied) is, that as he is the first efficient cause
and fountain from whence all things originate ; so he is the
last final cause for which they are made ; the final term to
which they all tend in their ultimate issue. This seems to
a^ END IN CREATION.
be the most natural import of these expressions ; and is cou-
firmed by otlier parallel passages ; as Rom. xi, 36. " For of
him, and through him, and to him are all things." Col. i. 16.
" For by him were all thins^s created, that are in heaven, and
that are in earth, visible and invisible, whether they be thrones
or dominions, principalities and powers, all things were cre-
ated by him, and for him." Hcb. ii. 10. " For it became
him, by whom are all things, and for whom are all ihing-s."
In Prov. xvi. 4. It is said expressly, " The Lord hath made
all things for himself."
And the manner is observable, in which God is said to be
the last, to whom, and for whom are all things. It is evident-
ly spoken of as a meet and suitable tiiinyj, a branch of his glo-
ry ; a meet prerogative of the great, infini e and eternal be-
ing ; a thing becoming tlie dignity of him who is infinitely
above all o'her beings; from whom all things are, ;tnd by
%vhom they consist, and in comparison with whom, all other
things are as nothing.
SECTION II.
jH~herein some positions are advanced concerning a just metliod
of arguing in this affair, from what nve find in holy Scrip-
WE have seen that the scriptures speak of the creation
of the world as being for God, as its end. What remains
therefore to be inquired into, is, "iv/iich nvaij do the scriptures
represent God as making himself his end ?
It is evident that God does not make his existence or be-
ing the end of the creation ; nor can he be supposed to do so
without great absurdity. His being and existence cannot be
conceived of but as prior to any of God's acts or designs ;
they must be presupposed as the ground of them. There-
fore it cannot be in this way that God makes himself the end
E^B IN CREATION. ^S
©f his creating the world. He cannot create the world to the
end that he may have existence ; or may have such attributes
and perfections, and such an essence. Nor do the scriptures
give the least intimation of any such thing. Therefore, what
divine effect, or what is it in relation to God, that is the thing
which the scripture teacheth us to be the end he aimed at in
his works of creation, in designing of which, he makes himself
his end ?
In order to a right understanding of the scripture doc-
trine, and drawing just inferences from what v/e iwid said in
the word of God relative to this matter ; so to open the way
to a true and definitive answer to the above inquiry, I would
lay doM'n the following positions.
Position 1. That which appears to be spoken of as God's
ultimate end in his works of providence in general, we may
justly suppose to be his last end in the work of creation
This appears from what was observed before (under the fifth
particular of the introduction) which I need not now repeat-.
Position 2. When any thing appears by the scripture to
be the last end of some of the works of God, which thing ap-
pears in fact, to be the result, not only of this work, but of
God's works in general ; and although it be not mentioned as
the end of those works, but only of some of them, yet being
actually the result of other works as well as that, and nothing
appears peculiar, in the nature of the case, that renders it a
fit, and beautiful and valuable result of those particular works,
more than of the rest ; but it appears with equal reason de-
sirable and valuable in the case of all works, of which it is
spoken in the word of God as (and seen in fact to be) the ef-
fect ; we may jui.tly infer, that thing to be the last end of
those other works also. For we must suppose it to be on ac-
count of the valuableness of the effect, that it is made the end
of those works which it is expressly spoken of as the end ;
and this effect, by the supposition, being equally, and in like
manner the result of the work, and of the same value, it is
but reasonable to suppose, that it is the end of the work, of
which it is naturally the consequence, in one case as well as
in another.
54 END IN CREATION.
Position- 5. The ultimate end of God's creating th6
world, being also (as was before observed) the last end of all
God's works of providence, and that in the hi^^hesi sense, and
being above all other things important, we may well presume
that this end will be chieily insisted on in the word of God, in
the account it gives of God's designs and ends in his works
of providence....and therefore, if there be any particular thing,
that we find more frequently mentioned in scripture as God's
ultimate aim in his works of providence, than any thing else,
this is a presumption that this is the supreme and ultimate
end of God's works in general, and so the end of the work of
creation.
Position 4. That which appears from the word of God
to be his last end with respect to the moral world, or God's
last end in the creation and disposal of the intelligent part of
the system, and in the moral government of the world, that
is God's last end in the work of creation in general. Because
it is evident, from the constitution of the world itself, as well
as from the word of God, that the moral part is the end of all
the rest of the creation. The inanimate unintelligent part is
made for the rational as much as a house is prepared for the
inhabitant- And it is evident also from reason and the word
of God, that it is with regard to what is moral in them, or for
the sake of some moral good in them, that moral ai;ent3 arc
made and the world made for them. But it is further evident
that whatsoever is the last end of that part of creation that is
the €in\ of all the rest, and for which all the rest of the world
was made, must be the last end of the whole. If all the oth-
er parts of a watch are made for the hand of the watch, to
move that aright, and for a due and proper regulation of that,
tlien it will follow, that the last end of the hand, is the last end
of the whole machine.
Position 5. That, which appears from the scripture to
be God's last end in the chief work or works of his providence,
we may well determine is God's last end in creating the
world. For as was observed, we may justly infer the end of
a thing from the use of it. We may justly infer the end of
a clock, a chariot, a ship, or water engine from the main use
END IN CREATION. 65
to which it is applied. But God's providence is his use of ihe
world he has made. And if there be any work or works of
providence that are evidently God's main work or works,
herein appears and consists the main use that God makes of
the creation. ...From these two last positions we may infer the
next, viz.
Position 6. Whatever appears by the scriptures to be
God's last end in his main work or works of providence to-
wards the moral world, that we justly infer to be the last end
of the creation of tlie world. Because as was just now observ-
ed, the moral world is the chief part of the creation and the
end of the rest ; and God's last end in creating Ihat part of
the world, must be his last end in the creation of the whole.
And it appears by the last position, that the end of God's
main work or works of providence towards them, or the main
use he puts them to, shews the last end for which he has
made them ; and consequently the main end for which he has
made the whole world.
Position 7. That which divine revelation shews to be
God's last end with respect to that part of the moral world
which are good, or which are according to his mind, or such
as he would have them be ; I say that which is God's last
end with respect to these (i. e. his last end in their being, and
in their being good) this we must suppose to be the last end
of God's creating the world. For it has been already shewn
that God's last end in the moral part of creation must be the
end of the whole. But his end in that part of the moral world
that are good, must be the last end for which he has made
the moral world in general. For therein consists the good-
nebs of a thing, viz. in its fitness to answer its end : Or at least
this must be goodness in the eyes of the author of that thing.
For goodness in his eyes is its agreeableness to his mind.
But an agreeableness to his mind in what he makes for some
end or use, must be an agreeableness or fitness to that end.
For his end in this case is his mind. That which he chiefly
aims at in that thing, is chiefly his mind with respect to that
thing. And therefore they are good moral agents, who are
fitted for the end for which God has made moral agents : As
Vol, Vr. T
66 END IN CREATION.
they are good iTiachines, instruments and utensils that are lit*
led to the end they are desipined for. And consequently that
which is the cnief end to which in being good they are fiued
that is the chief end of utensils, bo that which is the chief
end to which good created moral agents in being good are
fitted, this is the chief end of moral agents, or the moral part
of :he creation ; and consequently of the creation in general.
Position 8. That, which the word of God requires the
intelligent and moral part of the world to seek as their main
end, or to have respect to in that they do, and regulate all
their conduct by, as their ultimate and highest end, that we
have reason to suppose is the last end for which God has made
them ; and consequently, by position fourth, the last end for
which he has made the whole world. A main difference be-
tAveen the intelligent and moral parts, and the rest of the
world, lies in this, that the former are capable of knowing their
creator, and the end for which he made them, and capable of
actively complying with his design in their creation and pro-
moting it ; while other creatures cannot promote the design
of their creation, only passively and eventually. And seeing
they arc capable of knowing the end for which their author has
made them, it is doubtless their duty to fall in with it. Their
wills ought to comply with the will of the creator in this resi-
pect, in mainly seeking the same as their last end which God
mainly seeks as their last end. This must be the law of na-
ture and reason with respect to them. And we must suppose
that God's revealed law, and the law of nature agree ; and that
his will, as a lawgiver, must agree with his will as a creator.
Therefore we justly infer, that the same thing which God's
revealed law requires intelligent creatures to seek as their
last and greatest end, that God their creator has made their
last end, and so the end of the creation of the world.
Position 9. We may well suppose that what seems in
holy scripture from time to lime to be spoken of as the main
end of the goodness of the good part of the moral world, so
that the respect and relation their virtue or goodness has to
that end, is what chit-fiy makes it valuable and desirable ; I
say, we may well suppose that to be the thing which is God's
END IN CREATION. 6T
last end in the creation of the moral world ;. and so by posi-
tion fourth, of the whole world. For the end of the goodness
of a thing, is the end of the thing. Herein, it was observed
before, must consist the goodness or vuluableness of any thing
in the eyes of him that made it for his use, viz. its being good
for that use, or good with respect to the end for which he
made it.
Position 10. That which persons Avho arc described in
scripture as approved saints, and set forth as examples of pie-
ty, sought as their last and highest end in the things which
they did, and which are mentioned as parts of their holy con-
versation, or insiances of their good and approved behav-
ior ; that we must suppose, was what they ought to seek as
their last end ; and consequently by the preceding position
was the same with God''- last end in the creation of the world.
Position 11. That which appears by the word of Gud to
be that end or event, in the desire of which, the souls of the
good parts of the moral world, especially of the best, and in
their best frames, do most naturally and diieclly exercise their
goodness in, and in expressing of their desire of this event or
end they do oiost properly and directly express their respect
to God ; we may, I say, well suppose, that event or end to be
the chief and ultimate end of a spirit of piety and goodness,
and God's chief end in making the moral world, and so the
whole world. For doubtless the most direct and natural de-
sire and tendency of a spirit of true goodness in the good and
best part of the moral world is to the chief end of goodness,
and so the chief end of the creation of the mural world. And
in what else can the spirit of true respect and friendship to
God be expressed by way of desire, than desires of the same
end, which God himself chiefly and ultimately desires and
seeks in making them and all other things.
Position 12. Since the holy scriptures teach us that Je-
sus Christ is the head of the moral world, and especially of all
the good part of it ; the chief of God's servants, appointed to
be the head of his saints and angels, and set forth as the chief
and most perfect pattern and example of goodness ; we may
well suppose by the foregoing positions, that what he sought
as his last end, was God's last end in the creation of the world.
68 JEND IN CREATION.
SECTION III.
Particular texts of Scripture, that shew that God's glory is an
iiltimate End of the Creation.
WHAT God says in Isa xlviii. 11, naturally leads us
to suppose, that the way in which (iod makes himself his end
in his work or works which he does for his own sake, is in
making his ^lory his end. " For my own sake, even for my
own sake will I do it. For how should my name be pollut-
ed ; and I will not give ray glory to another." Which is as
much as to say, I will obtain my end, I Avill not forego my
glory : Another shall not take this prize from me. It is pret-
ty evident here, that God's name and his glory, which seems
to intend the same thing (as shall be observed more particu-
larly afterwards) are spoken of as his last end in the great
Avork mentioned, not as an inferior, subordinate end, subservi-
ent to the interest of others. The words are emphatical.
The emphasis and repetition constrain us to understand that
■what God does, is ultimately for his own sake : " For my own
sake, even for my own sake will I do it."
So the words of the apostle, in Rom. xi. 36, naturally
lead us to suppose that the way in which all thmgs are to
God, is in being for his glory. " For of him, and through
him, and to him arc all things ; to whom be glory forever
and ever. Amen." In the preceding context, the apostle
observes the marvellous disposals of divine wisdom, for caus-
ing all things to be to him in their final issue and result, as
they are from him at first, and governed by him. His dis-
course shews how God coi.trived and brought this to pass in
his disposition of things, \^ by setting up the kingdom of
Christ in the world ; leaving the Jews, and calling the Gen-
tiles ; and in what he would hereafter do in bringing in the
Jews with the fulness of the Gentiles ; with the circumstan-
ces of these wonderful works, so as gi eatly to shew his jus-
♦ice and his goodness, magnify his grace, and manifest the
END IN CREATION. 69
sovereignty and freeness of it, and the absolute dependence
of all on him. ...and then in the four last verses, breaks
out into a most pathetic, rapturous exclamation, expressing
his great admiration of the depth of divine wisdom in the steps
he takes for the attaining his end, and causing all things to
be to him ; and finally, he expresses a joyful consent to God's
excellent design in all to glorify himself, in saying, " to him
be glory forever ;" as much as to say, as all things are so
wonderfully ordered for his glory, so let him have the glory
of all, forevermore.
2. The gloiy of God is spoken of in holy scripture as the
last end for which that part of the moral world that are good
were made. Thus in Isaiah xliii. 6, 7. " I will say to the
North, give up, and to the South, keep not back. ...Bring my
sons from far, and my daughters from the ends ot the
earth, even every one that is called by my name ; for I
have created him for my glory, I have formed him, yea, I
have made him." Isaiah Ix. 21. "Thy people also shall
be all righteous. They shall inherit the land forever ; the
branch of my planting, the work of my hand, that I may
be glorified." Chap. Ixi. 3. " That they may be called trees
of righteousness, the planting of the Lord, that he might be
glorified.'"
In these places we see that the glory of God is spoken of
as the end of God's saints, the end for which he makes
them, i. e, either gives them being, or gives them a being
as saints, or both. It is said that God has made and form-
ed them to be his sons and daughters, for his oiv?i glory ;
that they are trees of his planting, the work of his hands,
as trees of righteousness, that he might be glorified. And
if we consider the words, especially as taken with the con-
text in each of the places, it will appear quite unnatural
to suppose that God's glory is here spoken of only as an
end inferior and subordinate to the happiness of God's
people ; or as a prediction that God would create, form and
plant them that he might be glorified, that so God's people
might be happy. On the contrary, if we take the places
with the context, they will appear rather as promises of
7® END IN CREATION.
making God's people happy, that God therein might be
glorified. So is that in chapter xliii. as we shall see plainly,
if wc lake the whole that is said from the beginning of the
chapter. It is wholly a promise of a future, great, and won-
derful work of God's power and grace, delivering his people
from all misery, and making them exceeding happy ; and
then the end of all, or the sum of God's design in all, is de-
clared to be God's own glory. " I have redeemed thee, I
have called thee by thy name, thou art mine. 1 will be with
thee. When thou walkest through the fire, thou shall not
be burnt, nor the flame kindle upon thee. ...thou art precious
and honorable in my sight. I will give men for thee, and
people for thy life. Fear not, I am with thee. 1 will bring
my sons from far, and my daughters from the ends of the
earth ; every one that is called by my name, ybr I have creat-
ed him for my glory."
Soil plainly is, chapter Ix. 21. The whole chapter is
made up of nothing but promises of future, exceeding happi-
ness to God's church. But for brevity's sake, let us take on-
ly the two preceding verses. " The sun shall be no more
thy light by day, neither for brightness shall tlie moon give
light unto thee ; but the Lord shall be unto ihee an ever-
lasting light, and thy God thy glory. Thy sun shall no
more go down, neither shall thy moon withdraw itself;
for the Lord shall be thine everlasting light ; and the
days of thy mourning shall be ended. Thy people also
shall be all righteous ; they shall inherit the land forever,
the branch of my planting, the work of my hands," and then
the end of all is added, " that I might be glorified." All the
preceding promises are plainly mentioned as so many parts
or consiilucnts of the great and exceeding happiness of God's
people ; and God's glory is mentioned rather as God's end,
or the sum of his design in this happiness, than this happi-
ness as the end of this glory. Just in like manner is the
promise in the third verse of the next chapter. » To ap-
point to them that mourn in Zion, to give to them beauty
for ashes, the oil of joy for mourning, the garment of praise
for the spirit of heaviness, that they might be called trees of
END IN CREATION. fl
righteousness, the planting of the Lord, that he might be glori'
jSed." The work of God promised to be effected, is plainly
an accomplishment of the joy, gladness and happiness of
God's people, instead of their mourning and sorrow ; and thei
end in which the work issues, or that in which God's design
in this work is obtained and summed up, is his glory. This
proves by the seventh position, that God's glory is the end of
the creation.
The same thing may be argued from Jer, xiii. 11. <' For
as a girdle cleaveth to the loins of a man, so have I caused t«
cleave unto me the whole house of Israel, and the whole
house of Judah, saith the Lord ; that they might be unto me
for a people, and for a name, and for a praise, and for a glorij^
but they would not hear." That is, God sought to make them
to be his own holy people ; or, as the apostle expresses it, his
peculiar people, zealous of good works ; that so they might
be a glory to him, as girdles were used in those days for or-
nament and beauty, and as badges of dignity and honor.*
Which is agreeable to the places observed before, that speak
of the church as the glory of Christ.
Now when God speaks of himself, as seeking a peculiar
and holy people for himself, to be for his glory and honor, as
a man that seeks an ornament and badge of honor for his
glory, it is not natural to understand it merely of a subordi-
nate end, as though God had no respect to himself in it, but
only the good of others. If so, the comparison would not be
natural ; for men are commonly wont to seek their own glory
and honor in adorning themselves, and dignifying themselves
with badges of honor, out of respect to themselves.
The same doctrine seems to be taught, Eph. xliv. 25.
" Havmg predestinated us to the adoption of cliildren, by Je-
sus Christ, unto himself, according to the good pleasure of his
will, to the praise of the glory of his grace."
The same may be argued from Isaiah xliv. 23, " For the
Lord hath redeemed Jacob, he hath glorified himself in Is-
rael." And chapter xlix. 3. " Thou art my servant Jacob,
* See verse g, and also Isaiah lit. 24, .xxii, 2J, and xxiii. 10. 2 Sam. xviii.
II, Exod. xxviii. 8,
72 END IN CREATION.
in whom I will be glorified." John xvii. 10. "And all mine
are thine, and thine are mine, and I am glorified in them. '
2 Thess. i. 10. <' When he shall come to be glorified in his
saints." Verse xi. 12. «' Wherefore also we pray always
for you, that our God would count you worthy of his calling,
and fulfil all the good pleasure of his goodness, and the work
of fai'h with power ; that the name of our Lord Jesus may
be glorified in you, and yc in him, according to the grace of
God and our Lord Jesus Christ."
3. The scripture speaks from lime to time, of God's glo-
ry, as though it were his ultimate end of the goodness of the
•moral part of the creation ; and that end, in a respect and re-
lation to which chitfly it is, that the value or worth of their
virtue consists. As in Phil. i. 10, 11. " That ye may approve
things that are excellent, that ye may be sincere, and without
offence till the day of Christ : Being filled with the fruits of
righteousness, which are by Jesus Christ, unto the glory and
praise of God." Here the apostle shews how the fruits of
righteousness in them are valuable and how they answer their
end, viz. in being " by Jesus Christ to the praise and glory of
God." John xv. 8. " Herein is my Father glorified, that ye
bear much fruit." Signifying that by this mea-.is it is, that
the great end of religion is to be answered. And in 1 Peter
iv 11, the apostle directs the Christians to regulate all their
religious performances, with reference to that one end. " If
any m.an speak, let him speak as the oracles of God. If any
man minister, let him do it as of the ability which God giv-
eth, that God in ail things may be glorified ; to whom be
praise and dominion forever and ever. Amen." And from
time to time, embracing and practising true religion, and re-
pcntinp- of sin, and turning to holiness, is expressed by glo-
rifying God, as though that were the sum and end of the
whole mutter. Rev. xi. 13. " And in the earthquake were
slain of men seven thousand ; and the remnant were aff"right-
ed, and gave jrlory to the God of heaven." So, Rev. xiv. 6,
7. " And I saw another angel fly in the midst of heaven,
having the everlasting gospel to preach to them that dwell
on the earth ;.... saying, with a loud voice, fear God, and give
END IN CREATION. 75
glory to him." As thoucjh this were the sum and end of that
virtue and religion, which was the grand design of preaching
the gospel every where through the world. Rev. xvi. 9.
"And repented not, to give him glory." Which is as
much as to say, they did not forsake their sins and turn to
true religion, that God might receive that which is the great
end he seeks, in the religion he requires of men. See to the
same purpose, Psalm xxii. 21....23, Isa. Ixvi. 19,xxiv. 15,xxv.
3j Jer. xiii. 15, 16, Dan. v. 23, Rom. xv. 5, 6.
And as the exercise of true religion and virtue in Christ-
ians is summarily expressed by tl.eir glorifying God ; so
when the good influence of this on others, as bringing them
by the example to turn to the ways and practice of true good-
ness, is spoken of, it is expressed in the same manner. Matth.
V. 16. " Let your light so shine before men, that others see-
ing your good works, may glorify your Father which is in
heaven." 1 Pet. ii. 12. " Having your conversation honest
among the Gentiles, that whereas they speak evil against you
as evil doers, they may by your good works which they be-
hold, gloiify God in the day of visitation."
That the ultimate end of moral goodness, or righteous-
ness is answered in God's glory being attained, is supposed
in the objection which the apostle makes, or supposes tome
will make, in Rom. iii. 7. " For if the truth of God hath
more abounded through my lie unto his glory, why am I
judged as a sinner ?" i. e. Seeing the great end of righteous-
ness is answered by my sin, in God's being glorified, why is
my sin condemned and punished ; and why is not my vice
equivalent to virtue ?
And the glory of God is spoken of as that wherein con-
sists the value and end of pariicular graces ; as of faith, Rom.
iv. 20. " He staggered not at the promise of God through
unbelief, but was strong in faith, giving glory to God." Phil,
ii. 11. »' That every tongue should confess that Jesus is the
Lord, to the glory of God the Father." Of repentance. Josh,
vi. 19. " Give, I pray thee, glory to the Lord God of Israel,
and make confession unto him." Of charily, 2 Cor. viii. 19
•^ With this grace, which is administered by us, to the glorf
Voi.VL K.
74 END IN CREATION.
of the same Lord, and declaration of your ready mind."
Thanksgiving and praise, Luke vii. 18. "There are not
found that returned to give glory to God, save this stranger."
Psalm 1. 23. « Whoso offereth praise glorifieth me. and to
him that ordereth his conversation aright, will I shew the
salvation of God." Concerning which last place it may be ob-
served, God here feems to say this to such as abounded in
their sacrifices and outward ceremonies of religion, as taking
it for granted, and as what they knew already, and supposed
in their religious performances, that the end of all religion
Avas to glorify God. They supposed they did this in the best
rnanner, in offering a multitude of sacrifices (see the preced-
ing part of the p?ialm.) But here God corrects this mistake,
and informs that this grand end of religion is not attained this
way, but in offering the more spiritual sacrifices of praise anJ
a holy conversation.
In fine, the words of the apostle in 1 Cor. vi. 20, are wor-
thy of particular notice. " Yc are not your own, for ye are
bought with a price ; therefore glorify God in your body, and
in your spirit, which are his." Here not only is glorifying
God spoken of, as what summarily comprehends the end of
that religion and service of God, which is the end of Christ's
redeeming us ; but here I would further remark this, that
the apostle in this place urges, that inasmuch as we are not
our own, but bought for God, that we might be his ; therefore
we ought not to act as if we were our own, but as God's ;
and should not use the members of our bodies, or faculties of
our souls for ourselves, as making ourselves our end, but for
God, as making him our end. And he expresses the way
in which wc are to make God our e«d, viz. in making his
glory our end. <' Therefore glorify God in your body and in
your spirit, which are his." Here it cannot be pretended,
that though Christians are indeed required to make God's
glory their end ; yet it is but as a subordinate end, as subservi-
ent to their own happiness, as a higher end ; for then in act-
ing chiefly and ultimately for their own selves, they would
use themselves more as their own, than as God's ; which is
directly contrary to the design of the apostle's exhortation,
END IN CREATION. -To
and the argument he is upon ; which is, that we should gii'e
ourselves, as it were, away from ourselves to God, and use
ourselves as his, and not our own, acting for his sake, and not
our own sakes. Thus it is evident by Position 9, tliat the glory
of Ciod is the last end for which he created the world.
4. There are some things in the word of God, that lead us
to suppose that it requires of men, that they should desire and
seek (iod's trlory, as their highest and last end in what they
do. As particularly the passage last mentioned. This ap-
pears from what has been just now observed upon it. The
same may be argued from 1 Cor. x. 30. " Whether there-
fore ye eat or drink, or whatsoever ye do, do all to the glory
of God." And 1 Pet. iv. 11. " That God in all things may
be glorified ;" which was mentioned before. And it may be
argued that Chiist requires his followers should desire and
seek God's glory in the first place, and above all things else,
from that prayer which he gave his disciples, as the pattern
and rule for the direction of his followers in their prayers.
The first petition of which is, " Hallowed be thy name."
"Which in scripture language is the same with " glorified be
thy name ;" as is manifest from Lev. x. 3, Ezek. xxviii. 22,
and many other places. Now our last and highest end is
doub'less what should be first in our desires, and consequent-
ly first in our prayers ; and therefore we may argue, that
since Christ directs that God's glory should be first in our
prayers, therefore this is our last end. This is further
confirmed by the conclusion of the Lord's prayer, " For thine
is the kingdom, the power and glory." Which, as it stands
in connexion with the rest of the prayer, implies that we de-
sire and ask all these things, which are mentioned in each
petition, with a subordination, and in subservience to the do-
minion and glory of God ; in which all our desires ultimately
terminate, as their last end. God's glory and dominion are
the two first things mentioned in the prayer, and are the sub-
ject of the first half of the prayer ; and they are the two last
things mentioned in the same prayer, in its conclusion : And
Cod's glory is the alpha and omega in the prayer. Frdna
76 END IN CREATION.
these things we may argue, according to Position 8, that God*i>
glory is the last end of the creation.
5. The gloiy of God appears, by the account given in the
word of God, to be that end or event, in the earnest desires
of which, and in their delight in which, the best part of the
moral world, and when in their best frames, do most natural-
ly express the direct tendency of the spirit of true goodness,
and give vent to the virtuous and pious affections of their
heart, and do most properly and directly testify their supreme
respect to their Creator. This is the way in which the holy
apostles, from time to time, gave vent to the ardent exercises
of their piety, and expressed and breathed forth their regard
to the Supreme Being. Rom.xi. 36. " To whom be glory
forever and ever. Amen." Chap. xvi. 27. "To God only
wise, be glory, through Jesus Christ, forever. Amen." Gal. i.
4, 5. " Who gave himself for our sins, that he might deliver
us from this present evil world, according to the will of God
and our father, to whom be glory forever and ever. Amen."
2 Tim. iv. 18. " And the Lord shall deliver me from every
evil work, and will preserve me to his heavenly kingdom ; to
whom be glory forever and ever. Amen." Eph. iii. 21. " Un-
to him be glory in the church, by Christ Jesus throughout all
ages, world without end." Heb. xiii. 21. " Through Jesus
Christ, to whom be glory forever and ever. Amen." Phil. iv.
20. " Now unto God and our Father, be glory forever and
ever. Amen." 2 Pet. iii. 18." To him be glory both now and
forever. Amen." Jude 25. « To the only wise God our
Saviour, be glory and majesty, dominion and power, both now
and ever. Amen." Rev. i. 5, 6. " Unto him that loved us
&c....to him be glory and dominion forever and ever. Amen."
It was in this way that holy David, the sweet Psalmist of Is-
rael, vented the ardent tendencies and desires of his pious
heart. 1 Chron. xvi. 28, 29. " Give unto the Lord ye kin-
dreds of the people, give unto the Lord glory and strength ;
give unto the Lord the glory due unto his name." We have
much the same expressions again, Psal. xxix. 1, 2, and Ixix.
7,8. See also, Psal. Ivii. 5, Ixxii. 18, 19, cxv. 1. So the
whole church of God. through all parts of the earth. Isa. xUi.
END IN CREATION. 77
i0....12. In like manner the saints and angels in heaven ex-
press the piety of their hearts. Rev. iv. 9, 11, and v. 11.... 14,
and vii. 12. This is the event that the hearts of the seraphim
especially exult in, as appears by Isa. vi. 2, 3. " Above it
stood the seraphim. And one cried unto anotlier and said,
Holy, holy, holy is the Lord of hosts, the whole earth is full
of his glory." So at the birth of Christ, Luke ii. 14. " Glo-
ry to God in the highest," &c.
It is manifest that these holy persons in earth and heav-
en, in thus expressing their desires of the glory of God, have
respect to it, not merely as a subordinate end, or merely for the
sake of something else ; but as that v.'hich they look upon in
itself valuable, and in the highest degree so. It would be ab-
surd to say, that in these ardent exclamations, they are only
giving vent to their vehement benevolence to their fellow-
creatures, and expressing their earnest desires that God might
be glorified, that so his subjects may be made happy by the
means. It is evident it is not so much love, cither to them-
selves, or fellow creatures, which they express, as their exalt-
ed and supreme regard to the mo^t high and infinitely glori-
ous Being. When the church says, " Not unto us, not unto
us, O Jehovah, but to thy name give glory," it would be ab-
surd to say, that she only desires that God may have glory,
as a necessary or convenient means of their own advancement
and felicity. From these things it appears, by the eleventh
position, that God's glory is the end of the creation.
6. The scripture leads us to suppose, that Christ sought
God's glory, as his highest and last end. John vii. 18. " He
that speaketh of himself, seeketh his own glory ; but he that
seeketh his glory that sent him, the same is true, and no un-
righteousness is in him." When Christ says, he did not
seek his own glory, we cannot reasonably understand him,
that he had no regard to his own glory, even the glory of the
human nature ; for the glory of that nature was part of the
reward promised him, and of the joy set before him. But we
must understand him, that this was not his ultimate aim ; it
w^as not the end that chiefly governed his conduct ; and there-
fore when, in opposition to this, in the latter part of the sen-
7S END IN CREATION.
tence, he says, " But he that seeketli his glory that sent him,
the same is true," &c. it is natural from the antithesis to un-
derstand him, that this was liis ultimate aim, his supreme
governing end. John xii. 27, 28. " Now is my soul troub-
led, and what shall I say ? Father, save me from this hour :
But for this cause came I unto this hour. Father, glorify
thy name." Christ was now going to Jerusalem, and ex-
pected in a few days there to be crucified ; and the prospect
of his last sufferings, in this near approach, was very terrible
to him. Under this distress of mind, in so terrible a view,
he supports himself with a prospect of what would be the
consequence of his sufferings, viz. God's glory. Now, it is
the end that supports the agent in any difficult work that he
undertakes, and above all others, his ultimate and supreme
end. For this is above all others valuable in his eyes ; and so,
sufficient to countervail the difficulty of the means. That is
the end, which is in itself agreeable and sweet to him, which
ultimately terminates his desires, is the centre of rest and
support ; and so must be the fountain and sum of all the de-
light and comfort he has in his prospects, with respect to his
work. Now Christ has his soul straitened and distressed with
a view of that which was infinitely the most difficult part of
his work, which was just at hand. Now certainly if his mind
seeks support in the conflict from a view of his end, it must
most naturally repair to the highest end, which is the proper
fountain of all support in this case. We may well suppose,
that v/hen his soul conflicts with the appearance of the most
extreme diflkuliies, it would resort for support to the idea of
his supreme and ultimate end, the fountain of all the support
and comfort he has in the means, or the work. The same
thing, viz. Christ's seeking the glory of God as his ultimate
end, is manifest by what Christ says, when he comes yet;
nearer to the hour of his last sufferings, in that remarkable
prayer, the last he ever made wiih his disciples, on the even-
ing before his crucifixion ; wherein he expresses the sum of
his aims and desires. His first words are, " Father, the hour
is come, glorify thy son, that thy son also may glorify thee."
As this is his first request, we may suppose it to be his sur
END IN CREATION. 79
preme request and desire, and what he ulumately aimed at
in all. If we consider what follows to the tnd, all the rest
that is said in the prayer, seems to be but an amplification of
this great request.
On the whole, I think it is pretty manifest, that Jesus
Christ sought the glory of God as his highest and last end j
and that therefore, by position twelfth, this was God's last end
in the creation of the world.
7. It is manifest from scripture, that God's glory is the
last end of that great work of providence, the work of re-
demption by Jesus Christ. This is manifest ftom what is
just now observed, of its being the end uitimately sought by
Jesus Christ the Redeemer. And if we further consider the
texts mentioned in the proof of that, and take notice of the
context, it will be very evident, that it was what Christ sought
as his last end, in that great work which he came into the
world upon, viz. to procure redemption for his people. It is
manifest that Christ professes in John vii. 18, that he did not
seek his own glory in what he did, but the glory of him that
sent him. He means that he did not seek his own glory, but
the glory of him that sent him, in the work of his ministry ;
the work he performed, and wliich he came into the world to
perform, and Avhich his Father sent him to work out, which is
the work of redemption. And with respect to that text, John
xii. 27, 28, it has been already observed, that Christ comfort-
ed himself in the view of the extreme difficulty of his work,
which was the work of redemption, in the prospect of that
which he had respect to, and rejoiced in, as the highest, ul-
timate and most valuable excellent end of that work, which
he set his heart most upon, and delighted most in. And in
the answer that the Father made him from heaven at that time,
in the latter part of the same verse, " I have both glorified it,
and will glorify it again," the meaning plainly is, that God
had glorified his name in what Christ had done, in 'he work
he sent him upon, and would glorify it again, and to a great-
er degree, in what he should further do, and in the success
thereof. Christ shews that he understood it thus, in what he
says upon it, when the people took notice of it, wondering at
8T)' END IN CREATIOI^r.
the voice ; some saying, that it thundered,, others, that an an-
gel spake to him. Christ says, " This voice came not be-
cause of me, but for your sakes." And then he says, (exult-
ing in the prospect of tliis glorious end and success) " Now is
the judgment of this world ; now is the prince of this world
cast out, and I, if I be lift up from the earth, will draw all
men unto me." In the success of the same work of redemp-
tion, he places his own glory, as was observed before, in these
words in the 23d. and 24th. verses of the same chapter.
" The hour is come, that the Son of Man should be glorified.
Verily, verily I say unto you, except a corn of wheat fall in-
to the ground, it abideth alone ; but if it die, it bringeth forth
much fruit."
So it is manifest that when he seeks his own and his fa-
ther's glory, in that prayer, John xvii. (which, it has been ob-
served, he then seeks as his last end) he seeks it as'the end
of that great work he came into the world upon, which he is
now about to finish in his death. What follows through the •
whole prayer, plainly shews this ; and particularly the 4th
and 5lh verses. *' I have glorified thee on the earth : I have
finished the work which thou gavest me to do. And now, O
Father, glorify thou me with thine own self." Here it is pret-
ty plain that declaring to his Father, that he had glorified him
on earth, and finished the work God gave him to do, meant
that he had finished the work which God gave him to do for
this end, viz. that he might be glorified. He had now finish-
ed that foundation that he came into the world to lay for his
glory. He had laid a foundation for his Father's obtaining his
will, and the utmost that he designed. By which it is mani-
fest, that God's glory was the utmost of his design, or his ul-
timate end in this great work.
And it is manifest by John xiii. 31, 32, that the glory of
the Father, and his own glory, are what Christ exuhed in, in
the prospect of his approaching sufferings, when Judas was "
gone out to betray him, as the end his heart was mainly set
upon, and supremely delighted in. " Therefore when he
was gone out, Jesus said. Now is the Son of Man glorified, and
God is glorified in him. If God be glorified in him, God
END IN CREATION. 8t
shall also glorify him in himself, and shall straightway glori-
fy him."
That the glory of God is the highest and last end of the
work of redemption, is confirmed by the song of the angels at
Christ's birth. Luke ii. 14. " Glory to God in the highest,
and on earth, peace and good will towards men." It must be
supposed that they knew what was God's last end in sending
Christ into the woild : And that in their rejoi> ing on the oc-
casion of his incarna'.ion, their minds would be most taken up
with, and would most rejoice in that which was most valuable
and glorious in it ; which must consist in its relation to that
which was its chief and ultimate end. And we may further
suppose, that the thing which chiefly engaged their minds, as
what was most glorious and joyful in the affair, is what would
be first expressed in that song which was to express the sen-
timents of their minds, and exultation of their hearts.
The glory of the Father and the Son is spoken of as the
end of the work of redemption, in Phil. ii. 6. ...11, very much
in the same manner as in John xii. 23, 28, and xiii. 31, 32,
and xvii. 1,4,5. "Who, being in the form of God, made
himself of no reputation, and took upon him the form of a
servant, and was made in the likeness of men ; and being
found in fashion as a man, he humbled himself, and became
obedient unto death, even the death of the cross : Wherefore
God also hath highly exalted him, and given him a nam?, Sec.
that at the name of Jesus every knee should bow, and every
tongue confess, that Jesus is the Lord, To the glory of God
the Father." So God's glory, or the praise of his glory, is
spoken of as the end of tlie work of redemption, in P^ph. i. 3,
&c. " Blessed be the God and Father of our Lord Jesus
Christ, who hath blessed us whh all spiritual blessings in heav-
enly places in Christ : According as he hath chosen us in
him.... Having predestinated us to the adoption of children....
to the praise of the glory of his grace." And in the continu-
ance of the same discourse concerning the redemption of
Christ, in what follows in the same chapter, God's glory is
once and again mentioned as the great end of all. Several
things belonging to that great redemption are mentioned in
Vol. VI. L
82 END IN CREATION.
the following verses ; such as God's ^reat wisdom in it, versc
8. The clearness of light granted through Christ, verse 9.
God's gathering together in one, all things in heaven and
earth in Christ, verse 10. God's giving the Christians that
were first converted to the Christian faith from among the
Jews, an interest in this great redemption, verse 11. Then
the great end is added, verse 12. " That we should be to the
firaise of his glorij^ who first trusted in Christ." And then is
mentioned the bestowing of the same great salvation on the
Gentiles, in its beginning or first fruits in the world, and in
the completing it in another world, in the two next \'^rses.
And then the same great end is added again. " In whom ye
also trusted, after that ye heard the word of truth, the gospel
of your salvation ; in whom also, after that ye believed, ye
were sealed with the Holy Spirit of promise, which is the
earnest of our inheritance, until the redemption of the pur-
chased possession, unto the firaise of his gioj-y." The same
thing is expressed much in the same manner, in 2 Cor. iv. 14,
15. " He which raised up the Lord Jesus, shall raise up us al-
so by Jesus, and shall present us with you. For all things are
for your ?akes, that the abundance of grace might through
the thanksgiving of many, redound to the glory of God."
The same is spoken of as the end of the work of redemp-
tion in the Old Testament. Psal. Ixxix. 9. <' Help us, O
God of our salvation, for the glory of thy name ; deliver us
and purge away our sins, for thy name's sake." So in the
prophecies of the redemption of Jesus Christ. Isa. xliv. 23.
" Sing, O ye heavens ; for the Lord hath done it : Shout, yc
loAvcv parts of the earth : Break forth into singing, ye moun-
tains, O forest, and every tree therein : For the Lord hath
redeemed Jacob, and glorified himself in Israel." Thus
the works of creation are callt;d upon to rejoice at the attain-
ing of the same end, by the redemption of God's people, that
the angels rejoiced at, when Christ was born. See also chap,
xlviii. 1ft, 11, and xlix. 3.
Thus it is evident that the glory of God is the ultimate
end of the work of redemption.. ..Which is the chief work of
providence towards the moral world, as i^abundantly manifest:
END IN CREATION/ 83
from scripture : The whole universe being put in subjection
to Jesus Christ ; all heaven and earth, angels and men being
subject to him, as execuiing this office ; and put under him
to that end, that all things may be ordered by iiim, in subser-
vience to the great designs of his redemption ; all power, as he
says, being given to him, in heaven and in earth, that he may
give eternal life to as many as tlie Father lias given him ;
and he, being esalted far above all principality and power, and
might and dominion, and made head over all things to the
church. The angels being put in subjection to him> that he
may employ them all as ministering spirits, for the good of
them that shall he the heirs of his salvation ; and all things
being so governed by their Redeemer for them that all things
are theirs, whether things present or things to come ; and all
God's works of providence in the moral government of the
world, which we have an account of in scripture history, or
that are foretold in scripture prophecy, being evidently subor-
dinate to the great purposes and ends of this great work. And
besides, the work of redemption is that v/ork, by which good
men are, as it were, created, or brought into being, as good
men, or as restored to holiness and happiness. The work of
redemption is a new creation, according to scripture represen-
tation, whereby men are brought into a new existence, or are
made new creatures.
From these things it follows, according to the 5th, 6th and
7th positions, that the glory of God is the last end of the crea-
tion of the world.
8. The scripture leads us to suppose, that God's glory is
his last end in his moral government of the world in general.
This has been already shewn concerning several things that
belong to God's moral government of the world. As particu-
Jarly, in the work of redemption, the chief of all his dispensa-
tions, in his moral government of the world. And I have al-
so observed it, with respect to the duty which God requires
of the subjects of his moral government, in requii ing them
to seek his glory as their last end. And this is actually the
last end of the moral goodness required of them ; the end
which gives their n?^ral goodness its chief value, .iud also,
U END IN CREATION.
that it is what that person which God has set at the head ot
the moral world, as its chief governor, even Jesus Christ,
seeks as his chief end. And it has been shewn, that it is the-
chief end for which that part of the moral world which are
good, are made, or have their existence as good. I now fur-
ther observe, that this is the end of the establishment of the
public worship and ordinances of God among mankind. Hag.
i. 8. " Go up to the mountain, and bring wood, and build the
house ; and I will take pleasure in it, and I will be glorifi-
ed, saith the Lord." This is spoken of as the end of God's
promises of rewards, and of their fulfilment. 2 Cor. i. 20.
« For all the promises of God in him are yea, and in him
amen, to the glory of God by us." And this is spoken of as
the end of the execution of God's threatenings, in the punish-
ment of sin. Num. xiv. 20. ...23. "And the Lord said, I
have pardoned according to thy word. But as truly as I live?
all the earth shall be filled with the glory of Jehovah. Be-
cause all these men, Sec. ..Surely they shall not see the land."
The glory of Jehovah is evidently here spoken of, as that
which he had regard to, as his highest and ultimate end ;
which therefcre he could not fail of ; but must take place eve-
ry where, and in every case, through all parts of his dominion,
whatever became of men. And whatever abatements might
'be made, as to judgments deserved ; and whatever changes
iTjight be made in the course of God's proceedings, from com-
passion to sinners ; yet the attaining of God's glory was an
end, which being ultimate and supreme, must in no case
whatsoever give place. This is spoken of as the end of God's
execMiing judgments on his enemies in this world. Exod.xiv.
17, 18. "And I will get me honor (JUiabhedha, Iw'iW be glori-
fied) upon Pharoah, and upon all his host," 8cc. Ezek. xxviii.
22. " Thus saith the Lord God, Behold I am against thee O
Zion, and I will be glorified in the midst of thee : And they
shall know that I am the Lord, when I shall have executed
judgments in her, and shall be sanctified in her." So Ezek.
xxxix. 13. " Vea, al! the people of the land shall bury them ;
and it shall be to ihera a renown, the day that I shall be glori-
fi''d^ saitii the Lord God."
END IN CREATION. 'ts
And this is spoken of as the end, both of the executions of
wrath, and in the glorious exercises of mercy, in the misery
and happiness of another world. Rom. ix. 22, 23. » What if
God, willing to shew his wrath, and make his power known,
endured with much long suffering, the vessels of wrath lilted
to destruction ; and that he might make known the riches of
his glory on the vessels of mercy, which he had afore pre-
pared unto glory." And this is spoken of as the end
of the day of judgment, which is the time appointed for
the highest exercises of God's authority as moral governor of
the world ; and is, as it were, the day of the consummation
of God's moral government, with respect to all his subjects in
heaven, earth and hell. 2 Thess. i. 9, 10. " Who shall be
punished with everlasting destruction from the presence of
the Lord, and from the glorij of his power ; when he shall
come to be glorified in his saints, and to be admired in all them
that believe." Then his glory shall be obtained, with respect
both to saints and sinners.
From these things it is manifest by the fourth position,
that God's glory is the ultimate end of the creation of the
world.
9. It appears from what has been already observed, that the
glory of God is spoken of in scripture as the last end of many
of God's works ; and it is plain that this thing is in fact the
issue and result of the works of God's common providence,
and of the creation of the world. Let us take God's glory in
what sense soever, consistent with its being something brought
to pass, or a good attained by any work of God, certainly it is
the consequence of these works ; and besides it is expressly
so spoken of in scripture. This is implied in Psalm viii. 1,
wherein are celebrated the works of creation ; the heavens
being the work of God's fingers ; the moon and the stars be-
ing ordained by God, and God's making man a little lower
than the angels, &;c. The first verse is, " O Lord, our Lord,
how excellent is thy name in all the earth ! Who hast set
thy glory above the heavens," or upon the heavens. By name
and ^-/ory, very much the same thing is intended here as in ma-
ny other places, as shall be particularly shewn afterwards. So
U END IN CREATION.
the Psulm concludes as it bcf^an. " O Lord, our Lord, how
excellent is thy name in all the earth !" Su in Psalm cxlviii.
after a particular mention of the works of creation, enumerat-
ing them in order, the Psalmist says, verse 13, " Let them
praise the name of the Lord, for his name alone is excellent,
liis glory is above the earth and the heaven." And in Psalm
civ. 3!, after a very particular, orderly, and maprniScent rep-
resentatio!» of God's works of creation and common provi-
dence, it is said, " The glory of the Lord shall endure forever ;
the Lord shall rejoice in his works." Here Gad's glory is
spoken of as the ^^rand result and blessed consequence of
all these works, \vi.i;:h God values, and on account of which
he rejoices in these works. And this is one thing doubtless
implied in the song of the seraphim, Isaiah vi. 3. «' Holy,
holy, holy is the Lord of Hosts ! The whole earth is lull of
liis glory "
The glory of God, in being the result and consequence
of those works of providence that have been mentioned, :s in
fact the consequence of the creation. The good attained in
the use of a thing made for use, is the result of the making
of that thing, as the signifying the time of day, when actually
attained by the use of a watch, is the consequence of the mak-
ing of t!ie watch. So that it is apparent that the glory of God
is a thing that is actually the result and consequence of the
creation of the world. And from what has been already ob-
?:eived, it appears, that it is what God seeks as good, valuable
and excellent in itself. And I presume, none will pretend
that there is any thing peculiar in the nature of the case, ren.
dering it a thing valuable in some of the instances wherein it
takes place, and not in others ; or that the glory of God,
thougli indeed an effect of all God's works, is an exceeding
desirable effect of some of them ; but of others, a worthless
and insignificant effect. God's glory therefore, must be a de-
sirailc, valuable consequence of the work of creation. Yea,
ii is expressly spoken of in Psalm civ. 3, (as was observed) as
an effect, on account of which, Ciod rejoices and takes pleas-
ure in the works of creation.
Therefore it is inanifest by Positioti 3d, that the glory of
Gcd is an uliimale end in the creation of the world.
END IN CREATION. $7
SECTION IV.
'Places of Scripture that lead us to sufifiosey that God created the
World for his JVanie, to make Ms /iciftcdons known^ and thai
he made it for his Praise.
HERE I shall first take notice of some passages of
scriptiH'C; that speak of God's name as being made God's end.
or the object of his regard, and the regard of his virtuous and
holy, intelligent creatures, much in the same manner as has
been obsen ed of God's glory.
As particularly, God's name is in like manner spoken of,
as the end of his acts of goodness towards the good part of the
moral world, and of his works of mercy and salvation tov/ardi>
his people. As 1 Sam. xii. 22, •« The Lord will not forsake
his people, ybr his great name's sake." Psalm xxiii. 3. " He
restore! h my soul, he leadeth me in the paths of righteousness,
for his nar.ie's sake." Psalm xxxi. 3. " For thy name's sake,
lead me and guide me." Psalm cix. 21. "But do thou for
me for thy name's sake." The forgiveness of sin in par-
ticular, is often spoken of as being for God's naiiie's sake.
1 John ii. 12. "I write unto you, little children, because your
sins are forgiven you /o J' his name's sake." Psalm xx v. II,
" For thy name's sake, O Lord, pardon mine iniquity, for it is
great." Psalm Ixxix. 9. « Help us, O God of our sJvation,
for the glory of thy name., and deliver us, r.nJ purge away our
sins,/o7- thy na?ne's sake." Jer, xiv. 7. " O Lord, though
our iniquities testify against us, do thou kfor thy name's sake."
These things seem to shew, that the salvation of Christ is
for God's name's sake. Leading and guiding in the way of
safety and happiness, restoring the soul, the forgiveness of
sin, and that help, deliverance and salvation, that is conse-
quent thereon, hfor God's name. And hers; it is observable,
that those two great temporal salvations of God's people, the
rcelemption from Egyp":, and that from Eabylon, that are often
S8 END IN CREATION.
represented as figures and similitudes of the redemption of
Christ, are frequently spoken of as being wrought for God's
name's sake. So is that great work of God, in delivering his
people from Egypt, carrying them through the wilderness to
thtir rest in Canaan. 2 Sam. vii. 23. " And what one nation
in the earth is like thy people, even like Israel, whom God
•went to redeem for a people to himself, and to make him a
name.'' Psalm cvi. 8. " Nevertheless he saved them/or his
vame's sake." Isaiah Ixiii. 12, "That led them by the right
hand of Moses, with his glorious arm, dividing the waters be-
fore them, to make himself an everlasting name." In Ezek. xx.
God, rehearsing the various parts of this wonderful work,
adds from time to time, " / wrought for my name's sake, that
it should not be polluted before the heathen," as in ver, 9, 14,
22. See also Josh. vit. 8, 9. Dan. ix. 15. So is the re-
demption from the Babylonish captivity. Isaiah xlviii. 9, IG.
« For my nam.e's sake, will I defer mine anger. For mine
own sake, even for mine own sake will I do it, for how should
my name be polluted ?" In Ezek. xxxvi. 21, 22, 23, the rea-
son is given for God's mercy in restoring Israel. " But I
had pity for my holy name Thus saith the Lord, I do not
thi?; for your sakes, () house of Israel, but for my holy name's
sake ; and I will sanctify my great name, which was profaned
among the heathen." And chap, xxxix. 25. " Therefore
thus saith the Lord God, now will I bring again the captivity
of Jacob, and have mercy upon the whole house of Israel, and
ivill be jealous for my holy name." Daniel prays that God
would forgive his people, and shew them mercy /o?- his own
sake, Dan. ix. 19.
When God from time to time speaks of shewing mercy,
and exercising goodness, and promoting his people's happi-
ness for his ?iame's sake, we cannot understand it as of a mere-
ly subordinate end. How absurd would it be to say, that he
promotes their happiness for his name's sake, in subordination
to their good ; and that his name may be exalted only for
their sakes, as a means of promoting their happiness ; es-
pecially when such expressions as these are used : " For
mine own sake, even for mine own sake will I do it, for how
END IN CREATION. 89
should my name be polluted ?" and " Not for your sakes do
1 this, but for my holy name's sake."
Again, it is represented as though God's people had their
existence, at least as God's people, for God's name's sake.
God's redeeming «r purchasing them, that they might be his
people, for his Jiaine, implies this. As in that passage men-
tioned before, 2 Sam. vii. 23. " Thy people Israel, whom
God went to redeem for a people to himself, and to make him
a iiamt." So God's making them a people for his name, is
implied in Jer. xiii. 11. '• For as the girdle cleaveth to the
loins of a man, so have I caused to cleave unto me the whole
house of Israel, Sec. that they may be unto me for a
people, and for a name" Acts xv. 14. " Simeon hath de-
clared how God at the first did visit the Gentiles, to take out
of them a peopleybr his name"
This also is spoken of as the end of the virtue and reli-
gion, and holy behavior of the saints. Rom. i. 5. " By whom
we have received grace and apostleship, for obedience to the
faith among all nations/or /«s rzcwf." Matth. xix. 29. "Ev-
ery one that forsaketh houses or brethren, Sec. for my
name^s sake, shall receive an hundred fold, and shall inherit
everlasting life." 3 John 7. " Because that for his name's
sake they went forth, taking nothing of the Gentiles." Rev.
ii. 3. " And hast borne, ^nd hast patience, and ybr my name's
sake hast labored, and hast not fainted.**
And we find that holy persons express their desire of this,
and their joy in it, in the same manner as in the glory of God.
2 Sam. vii. 26. " Let thy name be magnified forever." Psalm
Ixxvi. 1. "In Judah is God known : His name is great in
Israel." Psalm cxlviii. 13. « Let them praise the name of
the Lord ; for his name alone is excellent I His glory is
above the earth and heaven." Psalm cxxxv. 13. "Thy
name, O Lord, endureth forever, and thy memorial through-
out all generations." Isaiah xii. 4. " Declare his doings
among the people, make mention that his name is exalted."
The judgments God executes on the wicked, are spoken
of as being/or the sake of his name, in like manner as for his
glory. Exod.-ix.-16. "And in very deed for this causa hav^
Vol. VT. M
90 END IN CREATION.
I raised thee up, for to shew in thee my power, ^nd that'irfff
name may be declared throughout all the earth." Neh. ix. 10.
« And shewedst signs and wonders upon Pharaoh, and on all
his servants, and on all the people of his land ; for thou knew-
edst that they dealt proudly against them ; so didst thou
get thee a name as at this day."
And this is spoken of as a consequence of the works ol
creation, in like manner as God's glory. Psalm viii. 1. " O
Lord, how excellent is thy name in all the earth ! Who hast
set thy glory above the heavens." And then at the conclu-
sion of the observations on the works of creation, the Psalm
ends thus, verse 9. " O Lord, our Lord, hoiv excellent is thy
name in all the earth !" So Psalm cxlviii. 13, after a particu-
lar mention of the various works of creation, " Let them
praise the name of the Lord, for his name alone is excellent
in all the earth, his glory is above the earth and the heaven."
So we find manifestation, or making known God's /iej/ec-
tions^ his greatness and excellency^ is spoken of very much in
the same manner as God's glory.
There are several scriptures which would lead us to sup-
pose this to be the great thing that God sought of the moral
•world, and the end aimed at in the moral agents, which he had
created, wherein they are to be active in answering their end.
This seems implied in that argument God's people, some-
times made use of, in deprecating a state of death and des-
truciion ; that in such a state, they cannot know or make
known the glorious excellency of God. Psalm Ixxxviii. 18,.
19. «' Shall thy loving kindness be declared in the grave, or
thy faithfulness in destruction ? Shall thy wonders be known
in the dark, an3 thy righteousness in the land of forgetful-
ncss ?" So Psalm xxx. 9, Isaiah xxxviii. 18, 19. The argu-
ment seems to be this : Why should we perish ? And how
shall thine end, for which thou hast made us, be obtained in
a state of desUuction, in which thy glory cannot be known or
declared ?
This is spoken of as the end of the good part of the moral
world, or the end of God's people in the sam* manner as the
glory of God. Isaiah xliii. 21. « This people have I form-
END IN CREATION. 91
ed for myself, they shall shew forth my praise." 1 Peter ii.
9. " But ye are a chosen generation, a royal priesthood, an
holy nation, a peculiar people, that ye should shew forth the
praises ofhi?7i, who hath called you out of darkness into mar-
vellous light."
And this seems to be represented as the thing wherein
the value and proper fruit and end of their virtue appear.
Isaiah Ix. 6. Speaking of the conversion of the Gentile na-
tions to true religion. " They shall come and shew forth
the praises of the Lord." Isaiah Ixvi. 19. "I will send— —
vinto the nations and to the isles afar off, that have not
heard my fame, neither have seen my glory ; and they shall
declare my glory among the Gentiles.
And this seems by scripture representations to be the
end, in the desires of which, and delight in Avhich appear the
proper tendency and rest of true virtue, and holy dispositions,
much in the same manner as the glory of God. 1 Chron. xvi.
8. " Make known his deeds among the people." Ver. 23,
24. " Shew forth from day to day thy salvation. Declare
his glory among the heathen." See also. Psalm ix. 1,11, 14,
and xix. 1, and xxvi. 7, and Ixxi. 18, and Ixxv. 9, and Ixxvi. 1,
and Ixxix. 13, and xcvi. 2, 3, and ci. 1, and cvii. 22, and cxviii,
17, and cxlv. 6, 11, 12. Isaiah xlii. 12, and Ixiv. 1, 2. Jer,
1. 10.
This seems to be spoken of as a great end of the acts of
God's moral government ; particularly the great judgments
he executes for sin. Exod. ix. 16. "And in very deed for
this cause have I raised thee up, to shew in thee my power,
and that my name might be declared throughout all the earth."
Dan. iv. 17. " This matter is by the decree of the watchers,
Sec to the intent that the living may know that the Most
High ruleth in the kingdom of men, and giveth it to whom-
soever he will ; and setteth up over it the basest of men."
But places to this purpose are too numerous to be particular-
ly recited.
This is also spoken of as a great end of God's works of
favor and mercy to his people. 2 Kings xix. 19. "Now,
therefore, O Lord, our God, I beseech thee, save thou us out
92 END IN CREATION.
of his hand, that nil the kingdoms of the earth may knovJ ih<U
thou art the Lord God., even thou only." 1 Kings viii. 59, 60.
« that he maintain the cause of his servant, and the cause
of his people Israel at all times as the matter shall require,
that all the people of the earth may know that the Lord is
God, and that there is none else."
This is spoken of as the end of the eternal damnation of
the wicked, and also the eternal happiness of the righteous.
Rom. ix. 22, 23. " What if God, willing to shew his wrath,
and make his power known, endured with much long suffer-
ing, the vessels of wrath fitted to destruction ; and that he
might make known the riches of his glory on the vessels of
mercy which he hath alore prepared unto glory ?'*
This is spoken of from lime to time, as a great end of the
miracles which God wrought. See Exod. vii. 17, and viii. 10,
and X. 2. Deut. x:;ix. 5, 6. Ezek. xxivv 27. --
•-4
This is spoken of as a great end of ordinances. Exod.;
xxix. 44, 45, 46. " And I will sanctify the tabernacle of the
congregcilion ; I will sanctify also both Aaron and his sons, to
minister to me in the priest^s office. And I will dwell among
the children of Israel, and will be their God. And they shall
know that I am the Lord their God, 8cc." Chap. xxxi. 13.
•' Verily my Sabbaths shall ye keep ; for it is a sign between
me and vou, throughout your generations ; that ye may
know that I am the Loul that doth sanctify you." We have
again almost the same words, Ezek. xx. 12, 20
This is spoken of as a great end of the redemption out of
Egypt. Psalm cvi. 8. " Nevertheless he saved them for his
name's sake that/^e might make his mighty jioiver to be knoiun."
See also Exod. vii. 5, and Deut. iv. 34, 35. And also of the
redemption from the Babylonish captivity. Ezek. xx. 34....
38. " And I will bring you out from the people, and will
gather you cut of ti)e countries wiiilher ye are scattered
And I will bring you into the \\iUierness of the people ; and
there I will plead with you as 1 pleaded with your fathers in
the wilderness lif the land of Egypt.. And I will bring you
into the bond of the covenant. And I will purge out the
vf^bcls— — ffwrf vp shall kncKV that I am the Lord." ^'ersc 42.
END IN CREATION. 9t
" ^nd ye shall knotv that lam the Lord, when I shall bring you
into the land of Israel." Verse 44'. " Jnd ye shall knoit) thcif
I am the Lord, when I have wrought with you /or 7ny vajns'f;
sake." See also chap, xxviii. 25, 26, and x:sxvi. 11, and
xxxvii. 6, 13.
This is also spoken of as a great end of the work of re-
demption of Jesus Christ : Both of the purchase of rederrip-
tion by Christ, and the application of redemption. Rom. iii.
95, 26. " Whom God hath set forth to be a propiliation
through faith in his blood, to declare his righteousness <To
declare I say, at this time his righteousness ; that he might be
just, and the justifier of him that believeth in Jesus." Eph.
ii. 4. ...7. " But God who is rich in mercy, &:c. That fie
might shew the exceeding riches of his grace, in his kindness
towards us through Jesus Christ." Chap. iii. 8.... 10. « To
preach among the Gentiles the unsearchable riches of Christ,
and to make all men see, what is the fellowship of the mys-
tery which, from the beginning of the world hath been hid in
God, who ci'eated all things by Jesus Christ : To the intent.
that nonu unto the princifmlities and powers in heavenly places,
might be known by the church the 7nanifold wisdom of God."
Psal. xxii. 21, 22. « Save me from the lion's mouth. I will
declare thy name unto my brethren : In the midst of the con-
gregation will I praise thee," compared with Heb. ii. f2, and
John xvii. 26. Isa. Ixiv. 4. « O that thou wouldest rent the
heavens, to make thy name known to thine adversaries."
And it is spoken of as the end of that great actual salva-
tion, which should follow Christ's purchase of salvation, both
among Jews and Gentiles. Isa. xlix. 22, 23 <' I will lift up
my hand to the Gentiles and they shall bring thy sons in
their arms and kings shall be thy nursing fathers. and
thou shalt know that I am the Lord." See also, Ezck. xvi. 62.
and xxix. 21, and xxxiv. 27, and xxxvi. 38, and xsxix. 28,
29. Joeliii. 17.
This is spoken of as the end of God's common providence.
Job xxxvii. 6, 7. " For he saith to the snow, Be thou on the
tjirth. Likewise to the small rain, and to the great rain of
9* END IN CREATION.
his strength. He scaleth up the hand of every man, that all
men may know his work."
It is spoken of as th^ end of the day of judp:ment, that
grand consummation of God's moral government of ihe world,
and the day for the bringing all things to their designed ulti-
mate issue. It is called " The day of the revelation of the
righteous judgment of God," Rom. ii. 5.
And the declaration, or openly manifesting God's excel-
lency is spoken of as the actual, happy consequence and effect
of the work of creation. Psal. xix. at the beginning. •' The
heavens declare the glory of God, and the firmament sheweth
his handy work. Day unto day uttereth speech, night unto
Tiight sheweth knowledge. In them hath he placed a tab-
ernacle for the sun, which is as a bridegroom coming out of
his chamber, and rejoiceth as a strong man to run his race,
&c."
In like manner, there are many scriptures that speak of
God's praise, in many of the forementioned respects, just in
the same manner as of his name and glory.
This is spoken of as the end of the being of God's peo-
ple, in the same manner. Jer. xiii. 11. " For as the girdle
tleavcth to the loins of a man, so have I caused to cleave un-
to me the whole house of Israel, and the whole house of Ju-
dah, saith the Lord ; that they might be unto me for a name,
mid for a firaise, and for a glory."
It is spoken of as the end of the moral world. Matth. xxi.
16. " Out of the mouth of babes and sucklings hast thou per-
fected firaise." That is, so hast thou in thy sovereignty and
wisdom ordered it, that thou shouldest obtain the great end
for which intelligent creatures are made, more especially
from some of them that are in themselves weak, or inferior
and more insufficient. Compare Psal. viii. 1, 2.
And the same thing that was observed before concerning
the making known God's excellency, may also be observed
concerning God'-s praise. Tliat it is made use of as an argu-
ment in deprecating a state of destruction, that in such a state
this end cannot be answered ; in such a manner as seems to
imply its being an ultimate end, that God had made man for.
END IN CREATION, 95
Psal. txxxvir. 10. "Shall the dead arise and f^raise t/iee ?
Shall thy lovinjj; kindness be declared in the grave ? Shall thy-
•wonders be kiiowii in the dark ? Psal. xxx. 9. " What prof-
it is there io my blood ? When I yo down to the pit, shall
the dust firaise thee ? Shall it declare thy truth ?" Psul. cxv.
17, .8. '* The dead yira!/s(" «o; Me iorrf, neither any tha<^^ go
down into hilence ; but v/e will hless the Xorrf, from this time
forth and forevermore. Praise ye the Lord." Isa. xxxviii.
18, 19. " For the grave cannot praise /Aer.ideath cannot cel-
ebrate thee ; they that go d(jwn into the pit cannot hope for
thy trnth. The livin*^, the livir.g, he shall firaise thee?"
It is spoken of as the end of the virtue of God's p-op!", in
like manner as is God's glory. Phi!, i. 11. « Being filled
with the fruits of righteo'.i-.ness, which are by Jesus Christ t9
the firaise and glory of God"
It is spoken of as the end of the woik of redemption. Ir»
the first chapter of Eph. where that work in the various parts
of it is particularly insisted on, and set forth in its exceeding
glory, this is men'.ioned from time to time as the great end of
all, that it should be " to the firaise of his glory. (As in verse
6, 12, 14.) By which we may doubtless understand much the
same thing, with that which in Pl.il. i. 1 1', is expressed, <' /«?
praise and glory." Agreeable to this, Jacob's fourth son,
from whom the Pvlessiah the great Redeemer was to proceed,
by the spirit of prophecy, or the special direction of God's
providence, was called firaise^ with reference to this happy
consequence, and glorious end of that great redemption, this
Messiah, one of his posterity, was to work out.
This in the Old Testament is !^poken of as the end of the
forgiveness of the sin of God's people, and their salvation, in
the same manner as is God's name and glory. Isa. xlviii. 9,
10, II. " For my name's sake will I defer mine anger, and
for my praise will I refrain for thee, that I cut thee not off.
Behold I have refined thee, for mine own sake, even for mine
own sake will I do it ; for how should my name be polluted ?
And my glory will I not give to another." Jer. xxxiii. 8, 9.
'' And I will cleapse them from all their iniquity -and I
>6 . END IN CREATION.
will pardon all their iniquities. And it shall be to me »
name of joy, a firaise, and an honor."
And that the holj' part of the moral world, do express de-
sires of this, and delight in it, as the end which holy princi-
ples in them tend to, reach after, and rest in, in their highest
exercises, just in the same manner as the glory of God, is
abundantly manifest. It Avould be endless to enumerate par-
ticular places wherein this appears ; Avherein the saints de-
clare this, by expressing their earnest desires of God's praise ;
calling on all nations, and all beings in heaven and earth to
praise him ; in a rapturous manner calling on one another,
crying Hallelujah, praise ye the Lord, praise hira forever."
Expressing their resolutions to praise him as long as they
live, through all generations, and forever ; declaring how
good, how pleasant and comely the praise of God is, &c.
And it is manifest that God's firaise is the desirable and
glorious consequence and effect of all the works of creation,
by such places as these. Psalm cxlv. 5,... 10, and cxlviii.
throughout, and ciii. 1 9. ...22.
SECTION V.
Places of Scrifiture from •whence it niay be argued, that com-
- munication of good to the Creature, was one thing nvhich
God had in view, as an Ultimate End of the Creation of the
", World,
1. ACCORDING to the scripture, communicating
gpod to the creatures, is what is in itself pleasing to God ;
and that this is not merely subordinately agreeable, and es-
teemed valuable on account of its relation to a further end, as
it is in executing justice in punishing the sins of men ; which
God is inclined to as fit and necessary in certain cases, and
nn the account of good ends attained by it ; but what God is
END IN CREATION. 97,
inclined to on its own account, and what he delights in sim-
ply and uhiinately. For though God is sometimes in scrip-
ture spoken of as taking pleasure in punishing men's sins,
Deut. xxviii. 63. '' The Lord will rejoice over you, to des-
troy you." Ezek. v. 13. " Then shall mine anger be accom-
plished, and I will cause my fury to rest upon them, and I
IviH be comforted." Yet God is often spoken of as exercis-
ing goodness and shewing mercy, with delight, in a manner
quite different, and opposite to that of his executing wrath.
For the latter is spoken of as what God proceeds to with back-
wardness and reluctance ; the misery of the creature being
not agreeable to him on its own account. Neh. ix. 17.
« That thou art a God ready to pardon, gracious and merci-
ful, slow to anger, and of great loving kindness." Psal. ciii.
8. <' The Lord is merciful and gracious, slow to anger, and
plenteous in mercy." Psal. cxlv. 8. " The Lord is gvacious
and full of compassion, slow to anger, and of great mercy."
We have again almost the same words, Jonah iv. 2. Mic.
▼ii. 10. " Who is a God like thee, that pardoneth miquity,
he He retaineth not his anger forever, because he delight-
eth in mercy." Ezek. xviii. 32. " I have no pleasure in the
death of him that dieth, saith the Lord God ; wherefore turn
yourselves, and live ye." Lam. iii. 33. " He doth not afflict
willingly, nor grieve the children of men." Ezek. xxxiii. 1 1.
♦' As I live, saith the Lord God, I have no pleasure in the
death of the wicked, but that the wicked turn from his way
{^d live : Turn ye, turn ye from your evil ways, for why will
ye die, O house of Israel" 2 Pet. iii. 9. " Not willing that
any should perish, but that all should come to repentance."
2, The work of redemption wrought out by Jesus Christ,
is spoken of in such a manner as being from the grace and
love of God to men, that does not well consist with his seek-
ing a communication of good to them, only subordinately, i. e.
not at all from any inclination to their i^ood directly, or delight
in giving happiness to them, simply and ultimately consider-
ed ; but only indirectly, and wholly from a regard to some-
thing entirely diverse, vvnich it is a means of. buch expres-
sions as that in John iii. 16, carry another idea. « God so
Vol. VI. N
m END IN CREATION.
loved the world, that he gave his only begotten Son, that who*-
soever believeth in him, should not perish, but have everlast--
ing life." And 1 John iv. 9, 10. " In this was manifested
the love of God towards us, because that God sent his only
begotten son into the world, that we might live through him.
Herein is love ; not that we lovtd God, but that he loved us,
and sent his Son to be a propitiation for our sins." So Eplu
ii. 4. " But God, who is rich in meivvi for his great lov©"
wherewith he loved us, &c." But if indeed this was only from'
love to something else, and a regard to a further end, entirely
diverse from our good ; then all the love i^ truly terminated'
in that, its ultimate object ! And God's love consists in regard^
towards that ; and therein is God's love, and therein is his
love manifested, strictly and properly speaking, and not in'
that he loved us, or exercised such high regard towards us."
For if our good be not at all regarded uliima'.ely, but only^-
subordinatcly, then our good or interest is in itself considered*;
nothing in God's regard or love : God's respect is all termi*-
nated upon, and swallowed up in something diverse, which is
the end, and not in the means.
So the scripture every where represents concerning Christ,
as though the great things that he did and suffered, were ia
the most direct and proper sense, from exceeding love to us ;
and not as one may shew kindness to a person, to whose in-
terest, simply and in itself considered, he is iniirely indiffer-
ent, only as it may be a means of promoting the interest of
another (that is indeed directly regarded) which is connected
■with it. Thus the Apostle Paul represents the matter, Gal,
ii. 20. " Who loved me, and gave himself for me." Eph. v.
25. " Hubbands love your wives, even as Christ loved the
church, and gave himself for it." And Christ himself, John
xvii. 19. '^ For their sakes I sanctify myself." And the
scripture represents Christ as resting in the salvation and
glory of his people, when obtained, as in what he ultimately
sought, as having therein reached the goal at the end of his
race ; obtained the prize he aimed at ; enjoying the travail of
his soul, in which he is satisfied, as the recompense ol his la-
bors and extreme agonies. Isa. liii. 10,11. "When thou*
END IN CREATION. 99
shaltmake his soul an offering for sin, he shall see his seed,
he shall prolons; his days, and the pleasure of the Lord shall
prosper in his hand. He shall see of the travail of his soul,
and shall be satisfied ; by his knowledge shall my righteous
servant justify many, for he shall bear tlieir iniquities." He
sees the travail of his soul, in seeing his seed, the children
brought forth in the issue of his travail. This implies liiat
Christ has his delight, most truly and properly, in obtaining
the salvation of his church, not niere'y as a means conducing
to the thing which lerminaies his delighl and joy ; but as what
he rejoices and is satisfied in, most directly and properly ; as
do those scriptures, wiiich represent him as rejoicing in his
obtaining thih> fruit of hjs labor and purchase, as the bride-
groom, when he obtains his bride. Isa. Ixii, 5. '' As the
bridegroom rejoices over the bride, so shall thy God rejoice
oyer thee" And how emphatical and strong to the purpose,
are the expiessions in Zeph. iii. 17. " The Lord thy God in
the midst of tliee is mighty ; he will save, he will rejoice
over ihee with joy ; he will rest in his love, he will rejoice
ever thee with singing." The same thing may be argued
fuom Prov. viii.30,^ XI. "Then was I by him, as one brought
up with him ; and 1 was daily his delight, rejoicing always
before him ; rejoicing in the habitable part of his earth, and
my delights were with the sons of men." And from those
places that speak of the saints as God's portion, his jewels
and peculiar treasure. These things are abundantly confirm-^
efl by what is related, John xii. 2S— — .32. But the particular
consideration of what may be observed to the present pur-
pose, m that passage of scripluie, may be referred to the next
section.
3. The communications of divine goodness, particularly
forgiveness of sin, and salvation, are spoken of from time to
time, as being for God's goodness sake, and for his mercy's
sake, just in the same manner as they are spoken of, as being
for God's name's sake, in places observed before. Psal. xxv.
7. " Remember not the sins of my youth, nor my transgres-
sions : According to thy mercy remember thou me, for thy
goodness' sake, O Lord." In the 1 1th verse the Psalniiot says.
too ENt5 IN CREATION.
« For thy name's sake, O Lord pardon mint Iftlquily." Nfeh,
ix. 31. " Nevertheless for thy great niercy^s sake, thou hast
not utterly consumed them, nor forsaken them ; for thou art
a gracious and a merciful God.'* Psal. vi. 4. " Returrt,0
Lord, deliver my soul : O save me for thy mercy's sake."
Psal. xxxi. 16. " Make thy face to shine upon thy servant :
Save me for thy mercy's sake.*' Psal. xliv. 26. « Arise for
our help ; redeem us for thy mercy's sake." And here it may
be observed, after what a remarkable tnanner God speaks of
his love to the children of Israel in the wilderness, as though
his love were for love's sake, and his goodness were its own
end and motive. Deut. vii. 7, 8. « The Lord did not set his
love upon you, nor choose you, because ye were more in num-
ber than any people, for ye were the fewest of all people ;
dut because the Lord loved you."
4. That the government of the world in all parts of it,
is for the good of such as are to be th© eternal subjects of
God's goodness, is implied in what the scripture teaches us of
Christ's being set at God's right hand, made king of angels
afid men ; set at the head of the universe, having all power
given him in heaven and earth, to that end that he may pro-
tnote their happiness ; being made head over all things tathe
church, and having the government of the whole creation for
their good.* Christ mentions it (Mark xxviii 29) as the rea-
son why the Son of Man is made Lord of the sabbath, that
« the iabbath was made for man." And if so, we may in like
tnanner argue, that all things were made for imarivthat the Son
of Mar) is t-nade Lord of all things. ' iv .• ,-s
5. That God uses the whole creation, in his whole gov-
ernment of it, for the good of hib people, is most elegantly
represented in Deut. xxxiii. 26. " There is none like the
God of Jeshurun, who rideth on the htavens in thine help»
and in his excellency on the sky." The whole universe' is U
machine, which God hath made for his own use, to be his
' Chafi'Ot'fbr hlfift to ride in ; as is represented in Ezekiel'S vis-
* Epb. i. 20... .23. johnxvii. 2. Matth. x\. 27, and xxviii, iS, jO
John iii. 35.
END IN CREATION. . ioi
,,.ion. In this chariot, God's seat or throne, is heaven, where
wjic sits, who uses, and governs, and rides in this chariot, Ezek,
i. 22, 26, 27", 28. The inferior part of the creation, this visi«.
J)le universe, subject to such continual changes and revolu-
tions, are the wheels of the chariot, under the place of the
seat of him who rides in this chariot. God's providence in the
it.constant I'evolutions, and alterations, and successive eventsj
Y.-is represented by the motion of the wheels of the chariot, by
the spirit of him who sits in his throne on the heavens, or
above the firmament. Moses tells us for whose sake it is
Eji/.'that God moves the wheels of this chariot, or rides in it sit-
'e|j|ting in his heavenly seat ; and to what end he is making his
«lf.progress, or goes his appointed journey in it, viz. the salva-
tion of his people.
6. God's judgments on the wicked in this world, and also
their eternal damnation in the world to come, are spoken of
lo jks being for the happiness of God's people. So are his judg-
^o anents on them in this world. Isaiah xliii. 3, 4. « For I am
tils the Lord thy God, the Holy One of Israel, thy Saviour. I
- gave Egypt for thy ransom, Ethiopia and Seba for thee.
Since thou hast been precious in my sight, thou hast been
. honorable, and I have loved thee ; therefore will I give men
it*} for thee, and people for thy life." So the works of God's
ifislfindictive justice and wrath, are spoken of as works of mercy
?fif(to his people, Psalm cxxxvi. 10, 15, 17, 18, 19, 20. And so
isiiis their eternal damnation in another world. Rom. ix. 22, 23.
fioc*' What if God, willing to shew his wrath and make his power
known, endured with much longsuffering, the vessels of wrath
fitted to destruction ; and that he might make known the
riches of his glory on the vessels of mercy, which he had
afore prepared unto glory." Here it is evident the last verse
comes in, in connexion with the foregoing, as giving another
reason of the destruction of the wicked, viz. the shewing the
riches of his glory on the vessels of mercy ; in higher degrees
of their glory and happiness, in an advancement of their relish
of their own enjoyments and greater sense of their value, and
of God's free grace in the bestowment,
I0j2 END IN CREATION.
c^-
■ 7. It seems to arj^ue that God's goodness to them whci
ai^e to be the eternal su'ojccts of his goodness, is the end of
the creation, that the whole creation, in all parts of it, and,
ail God's disposals of it, is spoken of as theiu's. I Cor. iii.
22,23. » All things are yours : Whether Paul, or Apollos,
or Cephas, or the world, or life, or death, or things present, or
things to come, all are yours." The terms are very univer-
sal ; and both works of creation and providence are mention-
ed ; and it is manifestly the design of the apostle to be un-
derstood of evejy Avork of God whatsoever. Now, how can
we understand this any otherwise, than that all things are
for their benefit ; and that God made and uses all for their
good ?
8. All God's works, both his works of creation and provi-
dence, are represented as works of goodness or mercy to his
people in Psal. cxxxvi. His wonderful works in general, verse
4. " To him who alone doth great wonders ; for his mercy
cndureth forever." The avoi ks of creation in all parts of it.
Verses 5, ...9. " To him that by wisdom made the heavens,
for his mercy endureth forever. To him that stretched out
the earth above the waters, for his mercy endureth forever.
To him that made great lights, for his mercy endureth for-
ever. The sun to rule by day, for his mercy endureth forev-
er. The moon and stars to rule by night, for his mercy en-
dureth forever." And God's works of prQyidejic^^i^^,tli^_^jfc4r
lowing part of the Psalm. } ,.„,l, :^a f-^nirn i\fi ni
0. That expression in the blessed sentence pronounced
on the righteous at the day of judgment, " Inherit the king-
dom prepared for you from the foundation of the world,"
seems to hold forili as much, as that the eternal expressions
and fruits of God's goodness to them, was God's end in creat-
ing the world, and in his providential disposals ever since tho
creation : That God, in all his works, in laying the founda-
tion of the world, and ever since the foundation of it, had
been preparing this kingdom and glory for them.
10. Agreeable to this, the good of men is spoken of as an
ultimate end of the virtue of the moral world. Rom. xiii. 8,
0, 10. *• He tliat lovelh another hath fulfilled the law. For
END IN CREATION. 103
this, Thou shalt not commit adultery, Thou shalt not kill,
&c — And if there be any other commandment, it is briefly
comprehended in this saying, Thou shalt love thy neighbor
as thyself. Love workelh no ill to his neighbor j therefore^
love is the fuljilling of the law." Gal. v. 14. « All the law,
is fulfilled in one word, even in this, Thou shalt love thy neigh-,
bor as thyself." James ii. 8. " If ye fulfil the royal law, ac-
cording to the scripture, Thou shalt love thy neighbor us thy-'
self... .thou shalt do well."
If the good of the creature be one end of God in all things
he does ; and so be one end of all things that he requires moral
agents to do ; and an end they should have respect to in all
that they do, and which they should regulate all parts of their
conduct by ; these things may be easily explained ; but other-
wise it seems difficult to be accounted for, that the Holy Gijost
should thus express himself from time to ti!\:e. The scrip-,
ture represents it to be the spirit of all true saints, to prefer
the welfare of God's people to their chief joy. And this was
the spirit of Moses and the prophets of old ; and the good of
God's church was an end they reguhited all their conduct by., ,
And so it was with the apostles. 2 Cor. iv. 15. '• For all -I
things are for your sakes." 2 Tim. ii. 10. « I endure all,
things for the elect's sake, that they may also obtain the sal-
vation which is in Christ Jesus, with eternal glory." And!
the scriptures represent as though every Christian shouitr.
in all things he does be employed for the good of God's
church, as each particular member of the body, is in all things
employed, for the good of the body. Rom. xii. 4, 5, £^c. Eph! '^
iv. 15, 16. 1 Cor. xii. 12, 25, to the end ; together with tlie"''
whole of the next chapter. To this end the sc ripturc teach-
es us the angels are continually empioyed, Heb,-i. 14.
■ft ije ai ,boO JerlT : noiico;?
(;:;,.(,■ Mjutv' ' '=73 hnn ffiilo'// arfilo floi.v
insik loi : i^nii Auii gniisqaiq naad
,3 .iiix .mofl . i ^dt io bna.aiBmillj.
104 END IN CREATION.
SECTION VI.
Wherein it is considered tvhat is meant by the Glory of God,
and the naytrc of God vi Hcrifiturcy nvhen sfioken of as God's
end in his nvorks.
HAVING thus considered what things are spoken of in
the holy scriptures, as the ends of God's works ; and in such
a manner as justly to lead us to suppose, they were the ends
which God had ultimately in view, in the creation of the
world : I now proceed particularly to inquire concernirvg
some of these things, what they are, and how the terms are
to be understood.
I begin first, with the glory of god.
And here I might observe, that the phrase, the glory of
God, is soiTietimes manifestly used to signify the second per-
son in the Trinity. But it is not necessary at this time to
consider that matter, or stand to prove it from particular pas-
sages of scripture. Omitting this, therefore, I proceed to
observe concerning the Hebrew word Cabhodh, which is the
word most commonly ui^ed in the Old Testament where we
have the word gloi'^ in the English Bible. The root which
it comes from is either the verb Cabhadh, which signifies to
be heavy, or make heavy, or from the adjective Cabhedhy
which signifies heavy or weighty. These, as seems pretty
manifest, are the primary significations of these words,-though
they have also other meanings, which seem to be derivative.
The noun Cobhedh signifies gravity, heaviness, greatness, and
abundance. Of very many places it will be sufficient to name
a few. Prov. xxvii. 3. 2 Sam. xiv. 26. 1 Kings xii. 11.
Psalm xxxviii. 4. Isaiah xxx. 27. And as the weight of
bodies arises from two things, viz. solidity or density, or spe-
cific gravity, as it is called, and their magnitude ; so we find
the word Cabhedh used to signify dense, as in Exod. xix. 16.
■Gnanatz Cobhedh^ a dense cloud. And it is very often used
END IN CREATION. x05
ror great. Isaiah xxxii. 2. Gen. v. 9. 1 Kings x. 2.
2 Kings vi. 14, and xviii. 17. Isai.ih xxxvi. 2, and other
places.
The word Cabhodk, which is commonly translated glorify
is used in such a manner as might be expecied from this sig-
nification of the words from whence it comes. Sometimes
it is used to signify what is interna!, what is within the being
or person, inherent in the i^ubject, or what is in the pos-
session of the person ; and sometimes for emanation,
exhibition or communication of this internal glory ; and
sometimes for the knowledge or sense, or effect of these, in
those who behold it, to whom the exhibition or communica-
tion is made ; or an expression of this knowledge, or sense,
•r effect. And here I would note, that agreeable to the use
©f the word Cabhodh^ in the Old Testament, is that of the
■word Doxa in the new. For, as the word Cabhodh is gener-
ally translated by Doxa in the Septuagint ; so it is apparent,
that this word is designed to be used to signify the same thing
in the New Testament, with Cabhodh in the Old. This mi:,ht
be abundantly proved by comparing particular places of the
Old Testament ; but probably it will not be denied.
I therefore proceed particularly to consider these words,
with regard to their use in scripture, in each of the foremen-
iioned ways.
1. As to internal glory. When the word is used to signify
what is within, inherent, or in the possession of the subject, it
very commonly signifies excellency, or great \a!uableness,
dignity, or worthiness, or regard. This, according to the He-
brew idiom, is, as it were, the weight of a thing, as that by
which it is heavy ; as to be lightf is to be worthless, without
value, contemptible. Numb. xxi. 5. " This light bread."
1 Sam. xviii. 23. " Seemeth it a light thing." Judges ix. 4.
'' Light persons," i. e. worthless, vain, vile persons. Sd Zeph-
iii. 4. To set light is to despise, 2 Sam. xix. 43. Belshaz-
zar's vilencss in the s'gbt of God, is represented by hit. being
Tf/v'7, v/eighed in the balances and found light, Dan. v. 27.
And as the weight of a thi.->g arises from these two things, its
*tttagnitude,.gT>d its specific gra\iiy conjunctly, so the word
Vol. VI. O
i&s END IN CREATION.
glory is very commonly used to sij^nify the excellency of 3
person or thing, as consisting: either in grea'ness, or in beau-
ty, or as it were, preciousness, or in both conjunctly ; as will
^bunclanily appear by Exod. xvi. 7, and xxviii. 2, 40, and iii.
8, and many other places.
Sometimes that internal, great, and excellent good, which
is called glory, is rather in possession than inherent. Any-
one may be called heavv^ that possesses an abundance ; and
he that is empty and destitute, may be cdWe^light. Thus we
find riches is sometimes tailed glory. Gen. xxxi. 1. " And
of that which was our fathers, hath he gofen all this glory."
Esth. V. 11. " Haman told them of the glory of his riches."
Psal. xlix. 16, 17. «« Be not afraid, when one is made rich,
when the glory of his house is increased. For when he dielh,
he shall carry nothing away, his glory shall not descend after
him." Nah. ii. 9. " Take ye the spoil of silver, take the
spoil of gold ; for there is none end of the store and glory out
of the pleasant furniture.
And it is often put for a great height of happiness and
prosperity and fulness of good in general. Gen. xlv. 13.
" You shall tell my father of all my glory in Egypt." Job
xix. 9. "He hath stript me of my glory." Isaiah x 3.
« Where will you leave your glory." Verse 10. " There-
fore shall the Lord of Hosts send among his fat ones leanness,
and under his glory shall he kindle a burning, like the burn-
ing of a fire." Isaiah xvii. 3, 4. " The kingdom shall cease
from Damascus, and the remnant of Syria ; they shall he a^
the glory of the children of Israel. And in that day it shall
coTTiC to pass, that the glory of Jacob shall be made thin, and
the fiuncss of his flesh shall be made lean." Isaiah xxi. 16.
" And all the glory of Kedar shall fail." Isaiah Ixi. 6. " Ye
shall eat the riches of the Gentiles, and in their glory shall
ye boast yourselves." Chap. Ixvi. 11, 12, "That ye may-
milk out and be delighted with the abundance of her glory,
I will extend peace to her like a river, and the glory of
the Gentiles like a flowing stream." Hos, ix. 11. " As for
Ephraim, their glory shall fly away as a bird " Matth, iv. 8.
" Sheweth him all the kingdoms of the world, and the glor^r
END IN CREATION. 107
of them." Luke xxiv. 26. « Oui^ht not Christ to have suf-
fered these things, and to enter into his glory ?" John xvii.
27. " And the glory which thou gavest me, have I given
them." Rom. v. 2. " And rejoice in hope of the' glory oi
God." Chap. viii. 18. ''The sufFerings of this present
time arc not worthy t« be compared with the glory which
shall be revealed in us." See also chap. ii. 7, 10, and iii. 23,
and ix. 23. 1 Cor. ii. 7. " The hidden wisdom which God
ordained before the world unto our glory." 2 Cor. iv. 17.
" Worketh out for us a far more exceeding and eternal
weight of glory." Eph. i. 18. " And what the riches of the
glory of his inheritance in the saints." 1 Pet. iv. 13. " But
rejoice inasmuch as ye are made partakers of Christ's suffer-
ings ; that when his glory shall be revealed, ye may be glad
also with exceeding joy." Chap. i. 8. " Ye rejoice with joy
vmspeakable and full of glory." See also Colos. i. *7, and iii,
4, and many other places.
2. The word glory is used in scripture often to express
the exhibition, emanation, or communication of the internal
glory. Hence it often signifies a visible exliilntion of glory ;
as in an effulgence or shining brightness, by an emanation of
beams of light. Thus the brightness of the sun, and moon,
and stars is called their glory in 1 Cor. xv. 41. But in par-
ticular, the word is very often thus used, when applied to God
and Christ. As in Ezek. i. 28. "As the appearance of the
bow that is in the cloud in the day of rain, so was the appear-
ance of the brightness round about. This was the appear-
ance of the likeness of ths glory of the Lord." And chap.
X. 4, « Then the glory of the Lord went up from the cherub,
and stood over the threshold of the house, and the house was
filled with the cloud, and the court was full of the brightness
W the Lord's glory." Isaiah vi. 1, 2, 3. "I saw the Lord
sitting upon a throne, high and lifted up, and his train filled
the temple. Above it stood the seraphim.— —And one cried
to another and said. Holy, holy, holy is the Lord of Hosts,
the whole earth is full of his glory." Compared with John
xii. 4. " These things said Esaias, when he saw his glory
and spake of him." Ezek. xliii. 2. " And behold the glory
lOS END IN CREATION.
of tlie God of Israel came from the way of the east/-
and ihe earth i/imerf whh his glory." Isaiah xxiv. 2:J»
« Then the moon sliall be confounded, and the sun ashamed,
when the Lord of Hosts shall reign in Mount Zion, and in
Jerusalem, and before his ancienls gloriously " Isaiah Ix. 1,
2. " Arise, shine, for thy light is come, and the glory of the
Lord is risen upon thcc. For behold, the clarkness shall covf
er the earth, and gross darkness the people ; but the Lord
shall arise upon thee, and his glory shall be seen upon thee."
Together with verse 19. " The sun shall be no more thy
light by day, neither for brightness shall the moon give light
unto thee ; but the Lord shall be unto thee an everlasting-
light, and thy God thy glory." Luke ii. 9. " The glory of the
Lord shone round about them." Acts xxii. 11. "And when
I could not see, for the glory of that light.** In 2 Cor. iii. T,
the shining of Moses's face is called ihe glory of his counte-
i:a7ice. And to this Christ's glory is compared, verse 18.
'■ But we all with open face, beholding as in a glass the glory
of the Lord, are changed into tho same image, from glory to
glory." And so chap. iv. 4. " Lest the light of the glorious
gospel of Chiist, who is the image of God, should shine unto
them." Verse 6. " For God, who commanded the light to
shine out of darkness, hath shincd in our hearts, to give the
light of the knowledge of the glory of God in the face of Je-
sus Christ." Heb, i. 3. " Who is the brightness of his glo-
ry." The Apostle Peter, speaking of that emana ion of ex-
ceeding brightness, from the bright cloud that overshadowed
the disciples in the mount of transfiguration, and of the shin-
ing of Christ's face at that time, says, 2 Pet. i. \7. '- For he
received from God the Father, honor and glory, when there
came such a voice to him fiom the excellent glory, This is
my beloved Son, in whom I am well pleased." Rev. xviii. 1.
" Another angel came down from heaven, having great power,
and the earth nvas lightened with his glory." Rev. xxi. 11.
" Having the glory of God, and her light was like unto a
stone most precious, like a jasper stone, clear as crystal.''
Verse 23. " And the city had no need of the sun, nor of the
moon to shine in it ; for the glory of God did lighten .It."
END IN CREATION. im
So tbe ^<rovd for a visible effulgence or emanation of light in
the places to be seen in Exod. xvi. 1 2, and xxiv. 16, 17, 23,
and xl. 34, 35, and many other places.
The word glorij, as applied to God or Christ, sometimes
evidently signifies the communications of God's fulness and
means much the same thing, with God's abundant and ex-
ceeding goodness and grace. So Eph. ii. 16. « That he
would grant you, according to the riches of his glory, to be
strengthened with might, by his spirit in the inner man.''
The expression, " According to the riches of l-.is glory," is
apparently equivalent to that in the same epistle, chap. i. 7.
" According to the riches of his grace." And chap. ii. 7.
" The exceeding riches of his grace in his kindness lowarde
us, through Christ Jesus." in like manner is the word ij'crv
used in Phil. iv. 19. " But my God shall supply all you<
need, according to his riches in glory, by Christ Jesus." And
Rom. ix. 23. « And that he might make known the riches of
his glory, on the vessels of mercy." In this, and the foregO'
iag verse, the apostle speaks of God's making known two
things, his great wrath, and his rich grace. The former, on
the vessels of wrath, verse 22. The latter, which he calls the
riches of his ghrtj, on the vessels of mercy, verse 23. So
when Moses says, " I beseech thee shew me thy glori/ ;"
God, granting his request, makes answer, " I will make all
my goodness to pass before thee." Exod. xxxiii. 18, 19.*
* Dr. Goodwin observes (Vol I. of his works. Part ad page i66)that
riches of grace are called riches of glory in scripture. " The scripture," says
be, " speaks of riches of glory in Eph. iii. i6. ' That he would grant you
according to the riches of his glory;' yet eminently mercy is thcic intended :
For it is that which God bestows, and which the zpostle there prayeth for.
And he calls his mercy there his glory, as elsewhere he doth, as being the
most eminent excellency in God. That in Rom. ix. 22, 23, compared, is
observable. In the 22d verse where the apostle speaks of God's making-
known the power of bis wrath, saiih he, ' God willing to shew his wrath,
and make his power known.' But in verse 23d wlien he comes to speak of
mercy, he saiih, 'That he might make known the riches of his glory, on the
vessels of nacrcy."
il& END IN CREATION.
What we find in John xii. 23 32, is worthy of particu-
lar noiice in this place. The words and behavior of Christ,
\vhich we have an account of here, ars^ue two ti)ings.
1. Tliat the happiness and salvation of men, was an end
that Christ ultimately aimed at in the labors and sufferings he
went through, for our redemption (and consequently, by what
has been before observed,- an ultimate end of the work of
creation.) The vcrv same things which were observed be-
fore in this passage (Chapter 2(1, Scctzon 3'1) concerning
God's glory, are equally, and in the same manner observable,
concerning the salvation of men. As it was there observed,
that Christ in the great conflict of his soul, in the view of the
near approach of the most extreme diffit -ilties which attend-
ed his undertaking, comforts himself m a certain prospect of
obtaining the end he had chiefly in view. It was observed
that the glory of Cod is therefore mentioned and dwelt upon
by him, as what his soul supported itself and resred in, as this
great end. And at the same time, and exactly in the same
manner, is the salvation of men mentioned and insisted on, as
the end of these great labors and sufferings, which satisfied
his soul, in the prospect of undergoing them. Compare the
23d and 24th verses ; and also the 28ih and 29th verses ^
verse 31, and 32, And,
2. The glory of God, and the emanations and fruits of his
j^race in man's salvation, are so spoken of by Christ on this
occasion in just the same manner, that it would be quite un-
natural, to understand him as speaking of two distinct things.
Such IS tne cotmcxion, that what he says of the latter, must
rnost naturally be understood as exegetical of the former.
He first speaks of his own glory and the glory of his Father,
as the great end that should be obtained by what he is about
to suffer ; and then explains and amplifies what he says on
tliis in what he expresses of the salvation of men that shall be
obtained by it. Thus in the 23d. verse he says, " The hour
is come that the Son of Man should be glorified." And in
what next follows, he evidently shews how he was to be glori-
fied, or wherein his glory consisted: "Verily, verily I say
unto you, except a corn ofv.hcat fall into the ground, and die,
END IN CREATION. liJ
it abideth alone ; but if it die, it bringeih forth rnucli fruit."
As much fiuit is the s^lory of the seed, so is the multitude of
redeemed ones, which should spring from his death, his glo-
ry.* So concerning the trlory of his Father, in the 27lh, and
following verses. " Now is Tny soul troubled, and what shall
I say ? Father, save me from this hour. But for this cause
came I unto this hour. Father, glorify thy name. Then
came there a voice from heaven, saying, I have bolh gloriiied.
it, and will glorify it again." In an assurance of this, which
this voice declared, Christ was greatly comforted, and his soul
even exulted under the view of his approaching sufferings.
And what this glory was, in which Christ's soul was so com-
forted on this occasion, his own wordj which he then spake,
plainly shew. When the people said it thundered ; and oth-
ers said, an angel spake to him ; then Christ explains the.
matter to them, and tells them what this voice meant. Verse,
^0 — — T3. " Jesus answered and said, This voice came,
not because of me, but for your sakes. Now is the judgment;
of this world ; now shall the prince of this world be cast. out.
And I, if 1 be lifted up from the earth, will draw all men un-.
to me." By this behavior, and these speeches of our re-,
deemer, it appears that the expressions of divine grace, in.,
the sanctification and happiness of the redeemed, arc espe-
cially tliat glory of his, and his Father, which was the joy that
was set belbie him, for which he endured the cross, and des-
pised the shame ; and that this glory especially, was the end.,
of the travail of his soul, in obtaining which end he was satis-
fied, agreeable to Isa. liii. 10, 11.
This is ai;!eeable to -what has been just observed, of God's
glory l)ting so often represented by an effulgence, or emana-
tion, or communication of light, from a luminary or fountain
of light. What can be thought of, that so naturally and aptly
represents the emanation of the internal glory of God ; or the
flowing forth, and abundant communicaiion of that infinite
fulness of siood that is in God ? Light is very often in scrip-
* Here mrv Hi» remembered what was bfjfore ob'ierved oF trie church's
bein^ so ofteo spokea of as the glory and fu"lne:s of Christ.
H2 END IN CREATION.
ture put for comfort, joy, happiness, and for good in gen-
eral,*
Again, the word :;hry, as applied to God in scripture, inf-
plies the view or knowledge of God's excellency. The exhi-
bition of glory, is to the view of beholders. The manifesta-
tion of glory, the emanation or eifulgence of brightness, has
relation to the eye. Light or brightness is a quality that has
relation to the sense of seeing: We see the luminary by its
light. And knowledge is often expressed in scripture by
Hccht. The word !;tory very often in scripture signifies or im-
plies ho7ioi\ as any one may soon see by casting liis eye on a
concordance. t But honor implies the knowledge of the dig-
nity and excellency of him who hath the honor. And this is
often more especially signified by the word glory^ when appli-
ed to God. Num. xiv. 21. " But as truly as I live, all the
earth shall be filled with the glory of the Lord." i. e. All the
earth shall see the manifestations I will make of my perfect
holiness and hatred of sin, and so of ray infinite excellence.
This appears by the context. So Ezck. xxxix. 21 2.".
" And I will set my glory among the heathen, and all the
heathen shall see my judgment that I have executed, and my
hand that I have laid upon them. So the house of Israel
shall knoiv that I am the Lord their God. And the heathen
shall know, that the house of Israel went into captivity for
their iniquity." And it is manifest in many places, where
we read of God's glorifying himself, or of his being glorified,
ihat one thing directly intended, is a manifesting or making
known his divine greatness and excellency.
* Isa. vi. 3. «' Holy, holy, holy is the Lord of Hosts, the whole cartL
is full of his gliry." In the original, " His glory is the fulness of the whole
earth:" Which signifies much more than the words of the translation.
God's glory, consisting especially.in his holiness, is that, in the sight or com-
munications of which, man's filness, i. c. his holines sand happiness, consists.
By God's glory here, there seems to be respect to that train, or those efful-
gent beams that filled the temple : These beams signifying God's glorv shin-
in'- forth, and commuaicated. This effulgence or communication is tJi*
fulness of all intelligent creatures, who haveno fulness of their own.
+ See particularly Heb. iii. 3.
END IN CREATION. 115
Again, glorij^ as the word is used in scripture, often signi-
£es or implies /p-c/se. This appears from what was ohserved
before, that glory very often signifies honor, which is much
the same thing with praise, viz, hitjh esteem and respect of
heart, and the expression and testimony of it in words and ac-
tions. And it is manifest that the words glory and praise^ are
often used as equivalent expressions in scripture. Psal. 1.
23. » Whoso ofFereth praise, glorifieth me." Psal. xxii. 23.
«"* Ye that fear the Lord, praise him ; all ye seed of Israel, glo-
rify him." Isa. xlii. 8. " My glory I will not give unto anoth-
er, nor my praise to graven images." Verse 12. « Let
them give glory unto the Lord, and declare his praise in the
islands." Isa. xlviii- 9 11. "For my name's sake will
I defer mine anger ; for my praise will I refrain for thee....
For mine own sake will I do it ; for, I will not give my glory
unto another." Jer. xiii. 11. " That they might be unto me
for a people, and for a name, and for a praise, and for a glory."
£^h. i. 6. " To the praise of the glory of his grace." Verse
12. «To the praise of his glory." So verse 14. The
phrase is apparently equivalent to that, Phil. i. 1 1. " Which
are by Jesus Christ unto the praise and glory of God." 2 Cor.
iv. 15. " That the abundant grace might, through the thanks-
giving of many, redound to the glory of God."
It is manifest the praise of God, as the phrase is used in.
scripture, implies the high esteem and love of the heart, ex-
alting thoughts of God, and complacence in his excellence
and perfection. This must be so manifest to every one
acquainted with the scripture, that there seems to be no
aeed to refer to particular places.
It also implies joy in God, or rejoicing in his perfections,
as is manifest by Psal. xxxiii. 2. " Rejoice in the Lord, O ye
righteous {ov firaise is comely for the upright." How often dp
we read of singing praise ? But singing is commonly an expres-
sion of joy. It is called, making a joyful noise. Ps il. Ixvi. 1, 2,
and xcvi. 4, 5. And as it is often used, it iu.plics gratitude
or love to God for his benefits to us. Psal. xxx, 13, and ma-i
ny other places.
Vol. VI. P
114 £ND IN CREATION.
Having thus considered what is implied in the phrase, the
glory of God, as we find it used in scripture ; I proceed to
inquire what is meant by the name of God.
And I observe that it is manifest that God's name and his
glory, at least very often, signify the same thing in scripture.
As it has been observed concerning the glory of God, thai it
sometimes signifies the second person in the trinity ; the same
might be shewn of the name of God, if it were needful in
this place. But that the name and glory of God are often
equipollent expressions, is manifest by Exod. xxxiii. 18, 19.
When Moses says, " I beseech thee, shew me thy glory :"
And God grants his request, he says, " I will proclaim the
name of the Lord before thee." Psal. viii. K " O Lord, how
excellent is thy name in all the earth ! Who hast set thy glo-
ry above the heavens." Psal. Ixxix. 9. « Help us, O God of
our salvation, for the glory of thy name ; and deliver us, and
purge away our sins, for thy name's sake." Psal. cii. 15.
" So the heathen shall fear the name of the Lord ; and all the
kings of the earth, thy glory.** Psal. cxlviii. 13 " His Jiamc
alone is excellent, and his glorij is above the earth and heav-
en." Isa. xlviii 9. " For my -name's sake will I defer mine
anger, and for my Jiraise will I refrain for thee." Verse 1 i.
" For mine own sake, even for mine own sake will I do it ;
for how should my name be polluted ? And I will not give
my glory unio another. Isa. xlix. 19. '' They shall fear the
name of the Lord from the west, and his glonj from the ris-
inc^ of the sun." Jcr. xiii. 11. " That they might be unt«
me for a 72amf, and for a//rnzV. and for a glorij." As glory
often implies the manifestation, publication and knowledge of
excellency, and the honor that any one has in the world ; so
it is evident does name. Gen. xi. 4. "Let us make us a
name.'* Deut. xxvi. 19. " And to make thee high above all
nations, in praise, in nanne, and in honor." See 2 Sam. vii.
9, and many other places.
So it is evident that hy name is sometimes meant much the
same thing as praise, by several places which have been just
mentioned, as Isa. xlviii. 9. Jer. xiii. 11. Deut. xxvi. l-9»
and also by Jer. xxxiii. 9. « And it shall be unto me for a
END IN CREATION. lis
Aame^ dk praise and an honor, before all ihe nations of the earth,
which shall hear of all the good 1 do unto them/' Zeph. iii.
20. " I will make you a name and a praise among all people
of the earth."
And it seems that the expression or exhibition of God's
goodness is especially called his name, in Exod. xxxiii. 19.
*' I will make all my goodness * pass before thee, and I will
proclaim the name of the Lord before thee." And chap.
xxxiv. 5 7. " And the Lord descended in the cloud, and
stood with him there, and proclaimed the na7ne of the Lord.
And the Lord passed by before him, and proclaimed, the
Lord, the Lord God, gracious and merciful, longsuffering
and abundant in goodness and truth ; keeping mercy for
thousands." Sec
And the same illustrious brightness and effulgence in the
pillar of cloud, that appeared in the wilderness, and dwelt
above the mercy seat in the tabernacle and temple (or rather
the spiritual divine brightness and effulgence represented by
it) which is so often called the glory of the Lord, is also often
called the name of the Lord. Because God's glory was to
dwell in the tabernacle, therefore he promises, Exod. xxix.
4.'^. " There will I meet with the children of Israel, and the
tabernacle shall be sanctified by my glory." And the temple was
called the house of God's glory, Isa. Ix. 7. In like manner,
the 7ia7ne of God is said to dwell in the sanctuary^ Thus we
often read of the place that God chose, to put his 7iame there £•
or (as it is in the Hebrew) to cause his nam.e to inhabit there.
So it is sometimes rendered by our tvanslatorso As Deut.
xii. H. " Then there shall be a place which the Lord your
God shall chuse to cause bis 7iame to dwell there " And the
temple is often spoken of as built for God's name. And in
Psal. Ixxiv. 7, the temple is called the dwel&ig place ofGod'^j
name. The mercy seat in the temple was called the throne
of God's name or glory, Jer. xiv. 21. "Bo not abhor us,
Xor thy name's sake, do not disgrace the throne of thy glo-
ry." Here God's name and hi% glory, seem to be spoken of
iisthe same.
11^ END IN CREATiaN.
SECTION VII.
Shewing that the Ultimate End of the Creation of the Worlds
is but one, and what that one End is.
FROM what has been observed in the last section, it
appears, that however the last end of the creation is spoken
of in scripture under varioos denominations ; yet if the whole
of what is said relating to this affair, be duly weighed, and
one part compared with another, we shall have reason to
think, that the design of the vSpirit of God does not seem to
be to represent God's ultimate end as manifold, but as one.
For though it be signified by various names, yet they appear
not to be names of different things, but various names involv-
ing each other in their meaning ; either different names of
the same thing, or names of several parts of one whole, or of
the same whole viewed in various lights, or in its different
respects and relations. For it appears that all that is ever
spoken of in the scripture as an uhimate end of God's works,
is included in that one phrase, the glory of God ; which is the
name by which the last end of God's works is most common-
ly called in scripture ; and seems to be the nanf'e which most
aptly signifies the thing.
The thing signified by that name, the glory of God, when
spoken of as the supreme and uhimate end of t lie work of
creation, and of all God's works, is the emanation and true
external expression of God's internal glory and fulness ; •
meaning by his fulness, what has already been explained..
Or, \\i other words, God's internal glory extant, in a true and
just exhibuion, or external existence of it. It is confessed
that there is a degree of obscurity in these definitions ; but i
perhaps an obscurity which is unavoidable, through the ira-
petfcction of language, and vfotds being less fitted to expiess
things of so sublime a nature. And therefore the thing may
END IN CREATICTn/' \\Y
possibly be better understood, by using many words and a va-
riety of expressions, by a particular consideration of it, as it
were by parts, than by any short definition.
There is included in this, the exercise of God's perfec-
tions to produce a proper effect, in opposition to theii lying
eternally dormant and ineffectual ; as his power being eter-r
nally without any act or fruit of that power ; his wisdom eter-
nally ineffectual in any wise production, or prudent disposal
of any thing, Sec. The manifestation of his internal glory to
created understandings. The communication of the infinite
fulness of God to the creature. The creature's high esteem
of-God, love to God, and complacence and joy in God, and
the proper exercises and expressions of these.
These at first view may appear to be entirely distinct
things : But if we more closely consider the matter, thcr
will all appear to be one thing, in a variety of views and rela-
tions. They are all but the emanation of God's glory ; ov
the excellent brightness and fulness of the Divinity diffused,
overflowing, and as it were, enlarged ; or, in one word, exist-
ing ad extra. God's exercising his perfection to produce a
proper effect, is not distinct from the emanation or commu-
nication of his fulness ; for this is the effect, viz. his fulness
communicated, and the producing this effect is the commu-
nication of his fulness ; and there is nothing in this effectual
exerting of God's perfection, but the emanation of God's inter-
nal glory. The emanation or communication is of the inter-
nal glory or fulness of God as it is. Now God's internal
glory, as it is in God, is either in his understanding or will.
The glory or fulness of his understanding, is his linowledge.
The internal glory and fulness of God, vvliich we must con-
ceive of as having its special seat in his will, is his holiness and
happiness. The whole of God's internal good or glory, is in
these three things, viz. his infinite knowledge ; his infinite
virtue or holiness, and his infinite joy and happiness. Indeed
there are a great many attributes in G(jd; according to our
way of conceiving or talking of them ; but all may be reduced
to these, or to the degree, circumstances and relations of
these. We have no conception of Gc I's power, different
lit END IN CREATION.
from the degree qf these things, with a certain relation of
them to elTtcts. God's infinity is not so properly n distinct
kind of 5>ood in God, but only expresses the degree of the
good there is in him. So God's eternity is not a distinct
good ; but is the duration of good. Ilis immutability is still
the same good, with a negalion of change. So, that, as I said,
5hc fulness of the Godhead is the fulness of his understand-
ing, consisting in his knowledge, and the fulness of his will,
consisting in his virtue and happiness. And therefore the
external glory of God consists in the communication of these.
The communication of his knowledge is chiefly in giving the
knowiedge of himself ; for this is the knowledge in which
the fulness of God's understanding chiefly consists. And thus
we see how the manifestation of God's glory to created un-
derstanding's, and their seeing and knowing it, is not distinct
from an emanation or communication ef God's fulness, but
clearly implied in it. Again, the communication of God's
virtue or holiness is principally in communicating the love of
himself (which appears by what has before been observed.)
And thus we see how, not only the creature's seeing and
knowing God's exceiience, but also supremely esteeming and
kvins him, belongs to the communication of God's fulness.
And the communication of God's joy and happiness, consists
chiefly in communicating to the creature, that happiness and
py, which consists in rejoicing in God, and in his glorious
©scellency ; for in such joy God's own happiness does prin-
cipally consist. And in these things, viz. in knowing God's
excellency, loving God for it, and rejoicing in it ; and in the
exercise and expression of these, consists God's honor and
praise ; so that these are clearly implied in that glory of
God, which consists in the emanation ot his internal glory.
And though we suppose all these things, which seem to bq so
various, are signified by that glortj, which the scripture speaks
of as the last end of all God's works ; yet it is manifest there
is no greater, and no other variety in it, than in the internal
iind essential glory of God itself. God's internal glory is
partly iii his understanding, and panly in his will. And this
internal glory, as seated in the will of God, implies both his
END IN CREATION. iW
holiness and his happiness ; both are evidently God's glory>
according to the use of the phrase. So that as God's external
glory is only the emanation of his internal glory, this variety
necessarily fol!ov/s. And again, it hence appears that here
is no other variety or distinction, but what necessarily arises
from the distinct faculties of the creature, to which the com-
municaiion is made, as created in the image of God ; even
as having these two faculties of understanding and will. God
communicates himself to the understanding of the creature,
in giving him the knowledge of his glory ; and to the will of
the creature, in giving him holiness, consisting primarily in
the love of God ; and in giving the creature happiness, chief-
ly consisting in joy in God. Tliese are the sum of that ema-
nation of divine fulness called in scripture, the glory of God.
The first part of this glory is called truths the latter, grace.
John i, 14. « We beheld \\\% glorv, the glory as of the only
begotten of the Father, full oi grace and truth."
Thus we see that the great and last end of God's works
which is so variously expressed in scripture, is indeed bui:
one ; and this one end is most properly and comprehensively
called, THE GLORY OF GoD ; by which name it is most
commonly called in scripiure : And is fitly compared to an
effulgence or cmanaion of light from a luminary, by which
this glory of God is abundantly represented in scripture.
Light is the external expression, exhibition and manifestatio!!
of the excellency of the luminary, of the sun for instance :
It is the abundant, extensive emanation and conamunication
of the fulness of the sun to innumerable beings that partake
of it. It is by this that the son itself is seen, and his glory
beheld, and all other things are discovered ; it is by a partici-
pation of this communication from the sun, that surroimding
objects receive all their lustre, beauty and brightness. It is
by this that all nature is quickened and receivts life, comfort
and joy. Light is abundantly used in scripiure to represent
and signify these three things, knowledge, holiness and hap-
piness. It is used to signify knowledge, or that manifestation
and evidence by which knov.'ledgc is received. Psalm, xix. 8,
and cxix. 103, 130. Prov- vi. 23. Isaiah viii. 20, and ix. ?-
wo END IN CREATION.
and xxix. 18. Dan. v. 11. Eph. v. 13. "But all things
that are reproved are made manifest by the light ; for
%vhatsoever doth make manifest, is light." And in otlier
places of the New Testament innumerable.
It is used to signify virtue or moral good, Job xxv. 5, and
other places. And it is abundantly used to signify comfort,
joy and happiness, Esth. viii. 16, Job xviii. 18, and many oth-
er places.
What has been said may be sufficient to shew how those
things v.'hich are spoken of in scripture as ultimate ends of
God's works, though they may seem at first view to be dis-
tinct, are all plainly to be reduced to this one thing, viz.
God's internal glory or fulness extant externally, or existing
in its emanation. And though God in seeking this end, seeks
the creature's good ; yet therein appears his supreme regard
to himself.
The emanation or communication of the divine fulness^,
consisting in the knowledge of God, love to God, and joy in
God, has relation indeed both to God, and the creature ; but
it has relation to God as its fountain, as it is an emanation
from God ; and as the communication itself, or thing com-
Tnunicated, is something divine, something of God, something
of his internal fulness, as the water in the stream is some-
thing of the fountain, and as the beams of the sun, are some-
thing of the sun. And again, they have relation to God, as
they have respect to him as their object ; for the knowledge
communicated is the knowledge of God ; and so God is the
object of the knowledge, and the love communicated is the
love of God ; so God is the object of that love, and the hap-
piness communicated is joy in God ; and so he is the object
of the joy communicated. In the creature's knowing, es-
teeming, loving, rejoicing in, and praising God, the glory of
God is both exhibited and acknowledged ; his fulness is re-
ceived and returned. Here is both an emanation and remano'
tion. The refulgence shines upon and into the creature, and
is reflected back to the luminary. The beams of glory come
from God, and are something of God, and are refunded back
again to their original. So that the whole is ofQod, and in
END IN CREATION. nt
God, and to God, and God is the beginning, middle and end
in this affair.
And though it be true that God has respect to the creature
in these things ; yet his respect to himself and to the crea-
ture in this matter, are not properly to be looked upon, as a
double and divided respect of God's heart. What has been
said in chap. I. sect. 3,4, may be sufficient to shew this.
Nevertheless, it may not be amiss here briefly to say a few
things ; though they are mostly implied in what has been
said already.
When God was about to create the world, he had respect
to that emanation of his glory, which is actually the conse-
quence of the creation, just as it is with regard to all that be-
longs to it, both with regard to its relation to himself, and the
creature. He had regard to it, as an emanation from him-
self, and a communication of himself, and as tlie thing com-
municated, in its nature returned to himself, as its final term.
And he had regard to it also, as the emanation was to the
creature, and as ihe thing communicated was in the creature,
as its subject. And God had regard to it in this manner, as
he had a supreme regard to himself and value for his own
infinite, internal glory. It was this value for himself that
eaused him to value and seek that his internal glory should
flow frth from himself. It was from his value for his glo-
rious perfections of wisdom and righteousness, &c. that he
valued the proper exercise and effect of these perfections, in
wise and righteous acts and ciTects. It was from his infinite val-
tic for his internal glory and fulness, that he valued the thing
itself, which is cominunicatcd, which is something of the
same, extant in the creature. Thus, because he infinitely
Viikies his own glory, consisting in the knowledge of himself,
love to himself, and complacence and joy in himself; he
therefore valued the image, communication or participation
of these, in the creature. And it is because he values him-
self, that he delights in the knowledge, and love, and joy of
the creature ; as being himself the object of this knowledge,
love and complacence. For it is the necessary consequence
of the true esteem and love of any person or being (suppose
Vol VT. Q * -
V2!'2 END IN CREATION.
a son or friend) that we should approve and value others* es-
teem of the same object, and disapprove and dislike the con-
trary. For the same reason is it the consequence of a bein<r's
esteem and love of himself, that he should approve of others*
esteem and love of himself
Thus it is easy to conceive, how God should seek the
good of the creature, consisting in the creature's knowledge
and holiness, and even his happiness, from a supreme regard
to himself ; as his happiness arises from that which is an
image and participation of God's own beauty ; and consists
in the creature's exercising a supreme regard to God, and
complacence in him ; in beholding God's glory, in esteem-
ing and loving it, and rejoicing in it, and in his exercising
and testifying love and supreme respect to God ; which is
the same thing with the creature's exalting God as his chief
good, and making him his supreme end.
And though the emanation of God's fulness which God
intended in the creation, and which actually is the consequence
of it, is to the creature as its object, and the creaiure is the
subject of the fulness communicated, and is the creature's
good ; and was also regarded as such, when God sought it
as the end of his works ; yet it does not necessarily follow,
that even in so doing, he did not make himself his end. It
comes to the sjme thing. God's respect to the creature's
good, and his respect to himself, is not a divided respect ; but
both are united in one, as the happiness of the creature aim-
ed at, is happiness in union with himself The creature is
no further happy with this happiness which God makes his
ultimate end, than he becomes one with God. The more
happiness the greater union : When the happiness is per-
fect, the union is perfect. And as the happiness will be in-
creasing to eternity, 'he union will become more and more
strict and perfect ; nearer and more like to that between God
the Father, and the Son ; who are so united, that their inter-
est is perfectly one. If the happiness of the creature be con-
sidered as it will be, in the whole of the creature's eternal
duration, with all the infinity of its progress, and infinite in-
crease of nearness and union to God ; in this view the crea-
END IN CREATION. 12S
ture must be looked upon as united to God in an infinite
strictness.
If God has respect to something in the creature, which
he views as of everlastir.g duration, and as rising higher and
higher through that infinite duration, and that not -svith con-
stantly diminishing (but perhaps an increasing) celeriLy ; then
he has respect to it, as in the whole, of infinite height, though
there never will be any particular time, whe'n it can be said
already to have come to such an height.
Let the most perfect union with God be represented by
something at an infinite height above us ; and the eternally
increasing union of the saints with God, by something that is
ascending constantly towards that infinite height, moving up-
wards with a given velocity, and that is to continue thus to
move to all eternity. God, who views the whole of this eter-
nally increasing height, views it as an infinite height. And
if he has respect to it, and makes it his end, as in the whole
ot it, he has respect to it as an infinite height, though the
time will never come when it can be said it has already ar-
rived at this infinite height.
God rtims at that which the motion or progression which
he causes, aims at, or tends to. If there be many things sup-
posed to be so made and appointed, that by a constant and e-
ternal motion, they all tend to a certain centre ; then it ap-
pears that he who made them, and is the cause of their mo-
lion, aimed at that centre, that term of their motion, to which
they eternally tend, and are eternally, as it were, striving af-
ter. And if God be this centre, then God aimed at himself.
And herein it appears, that as he is the first author of their
being and motion, so he is the last end, the final term, to
which is their ultimate tendency and aim.
We may judge of the end that the Creator aimed at, in
the being, nature and tendency he gives the creature, by the
mark or term which they constantly aim at in their tendency
and eternal progress ; though the time will never come,
when it can be said it is attained to, in the most absolutely
perfect manner.
But if strictness of union to God be viewed as thus infi-
nitely exalted, then the creature n)U";t be regarded as infinite-
124 tND IN CREATION.
!y, nearly, and closely united lo God. And viewed thus|
their interest must be viewed as one with God's interest, and
so is not regarded properly with a disjunct and separate, but
an undivided respect. And as to any difficulty of reconciling
God's not making the creature his uhimaie end, with a res«
pect properly distinct from a respect to himself, with his be-
nevolence and free grace, and the creature's obligation t©
gratitude, the reader must be referred lo Chap. I. Sect. 4,
Object. 4, where this objection has been considered and an-
swered at large.
If by reason of the strictness of the union of a man and
his family, their interest may be looked upon as one, how
much more one is the interest of Christ and his churchy
(whose first union in heaven is unspeakably more perfect and
exalted than that of an earthly father and his family) if they
be considered with regard to their eternal and increasing
union I Doubtless it may justly be esteemed as so much
one, that it may be supposed to be aimed at and sought, not
with a distinct and separate, but an undivided respect.
It is certain that what God aimed at in the creation of
the world, was the good that would be the consequence of the
creation, in the whole continuance of the thing created.
It is no solid objection against God's aiming at an infinite-
ly perfect union of the creature with himself, that the par-
ticular time will never come when it can be said, the union is
now infinitely perfect. God aims at satisfying justice in the
eternal damnation of sinners ; which will be satisfied by their
daninalion, considered no otherwise than with regard to its
eternal duration. 13ul yet there never will come that partic-
ular moment, when it can be said, that now justice is satis-
fied. But if this does not satibfy our modern free thinkers,
who do not like the talk about satisfying justice with an in-
finite punishment ; I suppose it will not be denied by any,
that God, in glorifying the saints in heaven with eternal fe-
licity, aims to satisfy his infinite grace or benevolence, by the
bestov/ment of a good infinitely valuable, becauJie eternal ; and
yet there never will corne the moment, when it can be said,
that now this infinitely valuable gccd has been ivclually be-
et owed.
THE
CREAT CHRISTIAN DOCTRINE
OF
ORIGINAL SIN
DEFENDED;
EVIDENCES OF ITS TRUTH PRODUCED,
AND
ARGUMENTS TO THE CONTRARY ANSWERED.
CONTAINING IN PARTICULAR,
h. REPLY TO THE OBJ ECTIONS AND ARGUINGS OF DR. JOHN
TAYLOR, IN HIS BOOK, INTITLED, "■ THE SCRIPTURE
DOCTRINE OF ORIGINAL SIN PROPOSED TO FREE
AND CANDID EXAMINATION, &C."
Matth. ix. 12. "They that be vhole, need not a Physician; but they that
are sick."
Et haec non tantum ad Peccatores referenda est ; quia in omnibus Maledic-
tionibus primi Hominis, omnes ejus Generationcs conveniunt....
R. Sal. Jarchi.
Propter Concupiscentiam, innatam Cordi humano, dicitur, In Iniquitate geni-
tus sum ; atqueSensus est, quod a Nativitate inaplantatum sit Cordi hu-
mano J'f^zfr A«ra«^ Figmentum malum.... Aben Ezxa.
....Ad Mores Natura recurrit
Pamnatos, fixa et rautari nescia..,.
....Dociles, imitandis
Turpibus et pravis omnes sumus..., Jf ^'.
AUTHOR'S PREFACE.
1 HE folloiuing Discourse is intended^ not merely as
an answer to any particular Book written against the Doctrine
q/" Original Sin, but as a general Defence of that great rmfiort-
ant Doctrine. J^tevertheless^ I ha-ve in this D fence taken no-
tice of the wain things said against this Doctrine, by such of the
more noted ofifiosers of ity as I have had opfiortunity to read ;
fiarticularly those two late Writers, Dr. Turnbull and Dr. \
Taylor of Norwich ; but esfieciaUy the latter, in what he has
published in those two Books of his, the first intitled, The Scrip-
ture Doctrine of Original Sin proposed to free and candid
Examination ; the other, his Key to the Apostolic WritingSi
with a Paraphrase and Notes on the Epistle to the Romans.
I have closely atte?ided to Dr. Taylor's Piece on Original Sirs,
in all its Parts, and have endeavored that no one thing there
said, of any consequence in this Controversy, should pass unno-
ticed, or that any thing which has the appearance of an .Argu-
ment, in opfiosition to this Doctrine, should be Ift unanswered.
I look on the Doctrine us of great Impoitance ; which every
Body will doubtless own it is, if it be true. For, if the case be
such indeed, that all Mankind are by Nature in a State o/" total
Ruin, both with respect to the moral Evil they are the subjects
of, and the afflictive Evil they are exposed tOj the one as the con-
sequence and punishment of the other, then doubtless the great
SaXvation by Cnnisr sta7ids in direct Relatio?i to this Ruin, as
the remedy to the disease ; and the whole Gospel, or Doctrine of
Salvation, must suppose it ; and all real belief, or true notion of
that Gospel, must be built upon it. Therefore, as J think the
Doctrine is most certainly both true and importaiit, I hope, my
attempting a Vindication of it, will be candidly interpreted ;
128 PREFACE.
and that what I have done tonvards its defence-t ivill be impartial'
ly considered., by all that will give themselves the trouble to read
the ensuing Discourse ; in which it is designed to examine every
thing material throughout the Doctor's whole Book, and many
things in that other Book of Dr. Taylor's, containing his Key
arid exfiosition on Romans ; as also many things written in op-
position to this Doctrine by some other modern Authors. And
moreover, my discourse being not only inteiidedfor an Answer to
Dr. Taylor, and other opposers of the Doctrine of Original
Siit^ but (as was observed above J for a general defence of that
Doctrine i producing the evidence of the truth of the Doctrine,
as well as answeri7jg objections made against it. ...considering
these things, I say, I hope this attempt of mine will not be
thought needless, nor be altogether useless, 7iotwithstanding oth-
er publications on this subject.
I would also hope, that the extensiveness of the plan of the
following treatise will excuse the length of it. And that when,
it is co?isidered, how much was absolutely requisite to the full
executing of a design formed on such a plan ; how much has
been written against the Doctrine of Original Sin, and with what
plausibility ; and how strong the prejudices of many are in fa-
vor of what is said iii opposition to this Doctrine ; and that it
camiot be expected, any thing short of a full consideration of al-
most every argument advanced by the ?nain opposers, especially
by this late and specious Writer, Dr. Taylor, will satisfy many
readers ; and also, how much must unavoidably be said in order
to a full handling of the argu?ne7its in defence of the Doctrine ;
ajid how important the Doctrine must be, if true ; I say, when
such circumstances as these are considered, I trust, the length
of the following discourse will not be thought to exceed what the
case really required. However, this must be left to the Judg-
ment of the intelligent and candid Reader.
Stockbridge, May- 26, 1757.
DOCTRINE
OF
ORIGINAL SIN
DEFENDED.
Wherein are considered some Evidences of Origin-
al Sin from Facts and Events, as found by Ob-
servation and Experience, together with Repre-
sentations and Testimonies of Holy Scripture,
and the Confossion and Assertions of Opposers.
CHAPTER I.
The Evidence of Original Sin frovi what appears
in Fact of the Sinfulness of Mankind.
SECTION I-
Jll Mankind do constantly^ in all jlges^ without Fail in any one
Instance, run into that moral EviU which is, in Effect, their
own utter and eternal Perdition, in a total Privation of
God's Favor, and Suffering of his Vengeance and V/rath.
JlSy Original Sin, as the phrase has been most
commonly used by divines, is meant the innate, sinful depravity
of the heart. But yet, when the doctrine of Original Sin is spok-
en of, it is vulgarly understood in that latitude, as to include
Vol. VI. R
ise ORIGINAL SIN.
not only the defirarity of nature^ but the imfiutation of .idani's
first Sin ; or in othet- words, the liableness or exposedness of
Adam's posterity, in the divine judgnnent, to partake of the
punishment of that Sin. So far as I know, most of those
who have h^lc} pne of ihese, have maintained the other ; and
most of those who have opposed one, have opposed the other ;
boh are opposed by the author chiefly attended to in the fol-
lowing discourse, in his book against Original Sin : And it
may perhaps appear in our future consideration of the subject,
that they are closely connected, and that the arguments which
prove the one, establish the other, and that there are no more
difficulties attending the allowing of one than the other.
I shall, in the first place, consider this doctrines more es-
pecially with regard to the corruption of nature ; and as we
treat of this, the other will naturally come into consideration,
in the prosecution of the discourse, as connected with it.
As all moral qualities, all principles either of virtue or
vice, lie in the disposition of the heart, I shall consider wheth-
er we have any evidence, that the heart of man is naturally
of a corrupt and evil disposition. Tliis is strenuously denied
by many late waiters, who are enemies to the doctrine of
Original Sin ; and particularly by Dr. Taylor.
The way we come by the idea of any such thing as dis-
position or tendency, is by observing what is constant or gen-
eral in event ; especially under a great variety of circumstan-
ces ; and above all, when the effect or event continues the
same through great and various opposition, much and mani-
fold force and mtruns used to the contrary not prevailing to
hinder the effect. I (3o not knov.^, that such a prevalence of
effects is deniecj. tp be an evidence of prevailing tendency ii;i
causes and agerit,s ; or that it is expressly denied by the op-
posers of the doctrine of Original Sin, that if, in the course of
events, it universally or generally proves that m^inkinti arc
actually corrupt, this would be an evidence of a prior, corrupt
propensity in the world of mankind ; whatever ^iiay be said
by some, which, if taken \yith its plain consequences, yamy
sqem to imply a denial of this ; >vhich may be considered after-
wards. ...But by many the fact is denied.; that is, it is denied,
Ol^lGINAL SIN. IS I
that corruption and moral evil are commonly prevalent in thfe
world : On the contrary, it is insisted on, that good prepon-
derates, and that virtue has the ascendant.
To this purpose Dr. Turnbull says,t " With rei^ard to the
prevalence of vice in the world, men are apt to let their im-
agination run out upon all the robberies, pyracies, murders,
perjuries, frauds, massacres, assassinations they have either
heard of, or read in history ; thence concluding all mankind
t(j be very wicked. As if a court of justice v/as a proper
ptdce to make an estimate of the morals of mankind, or an
hfclspitai bf the healihfulness of a climate. But ought they
not to consider, that the number of honest citizens and farm-
ers far surpasses that of all sorts of criminals in any state,
and that the innocent and kind actions of even criminals them-
s^#fes surpass their crimes in numbers ; that it is the rarity
of primes, in comparison of innocent or good actions, which
engages our attention to them, and makes them to be record-
set in history ; while honest, generous, domestic actions are
overlooked, only because they are so common ? As one great
dagger, or one month's sickness shall become a frequently
repeated story during a long life of heahh and safety... .Let
not the vices of mankind' be multiplied or magnified. Let us
rt'ake a fair estimate of human life, and set over against the
shbcking, the astonishhig instances of barbarity dnd wicksd-
n'^^s that have been perpetrated in any age, not only the ex-
ceeding generous and brave actior^s with ¥,hich history shines,
biif the prevailing innocency, good nature, industry, felicity,
ahfl cheerfulness of the greater part of mankind at ail limes ;
and we shall not find reason to cry out, as objectors against
p'rov'idente do oh this occasion, that all men are vastly corrupt,
and that there is hardly any such thing as' virtue in the world.
Upon a fair computation, the fact does indeed come out, that
very great villanies have been very uncommon in all ages,
ancl looked upon as monstrous ; so general is the sense and
esteem bf virtue." It seems to be with a like view that Dr.
Taylor says, '• We must not take the measure of our health
t Moral Philosophy, p, 289, 290.
las ORIGINAL SIN.
and enjoyments from a lazar house, nor of our understanding
from bedlam, nor of our morals from a gaol."
With respect to the propriety and pertinence of such a
representation of things, and its force as to the consequence
designed, I hope we shall be better able to judge, and in some
measure to determine, whether the natural disposition of the
hearts of mankind be corrupt or not, when the things which
follow have been considered.
But for the greater clearness, it may be proper here to
premise one consideration, that is of great importance in this
controversy, and is very much overlooked by the opposers of
the doctrine of Original Sin in their disputing against it ;
which is this — .
That is to be looked upon as the true tendency of the
natural or innate disposition of man's heart, which appears 4o
be its tendency, when we consider things as they are in them-
selves, or in their own nature, without the interposition of di-
vine grace. Thus, that state of man's nature, that disposition
of the mind, is to be looked upon as evil and pernicious,
which, as it is in itself, tends to extremely penicious conse-
quences, and would certainly end therein, were it not that the
free mercy and kindness of God interposes to prevent that is-
sue. It would be very strange if any should argue, that there
is no evil tendency in the case, because the mere favor and
compassion of the Most High may step in and oppose the
tendency, and prevent the sad effect tended to. Particularly, if
there be any thing in the nature of man, whereby he has an
universal, unfailing tendency to that moral evil, which, ac-
cording to the real nature and true demerit of things, as they
are in themsclvc;-, implies his utter ruin, that must be looked
upon as an evil tendency or propensity ; however divine grace
n\ay interpose, to save him from deserved ruin, and to over-
rule things to an issue contrary to that which they tend to of
themselves. Grace is a sovereign thing, exercised according
to the good pleasure of God, bringing good out of evil. The
effect of it belongs not to the nature of things themselves,
that otherwise have an ill tendency, any more than the rem-
edy belongs to the disease ; but is something altogether inde-
ORIGINAL SIN. ISS
pendent on it, introduced to oppose the natural tendency, and
reverse the course of things. But the event that thin!::s tend
to, according to their own demerit, and accordinpj to divine
justice, that is the event which they tend to in their own na-
ture, as Dr.Taylor's own words fully imply. " God alone, (says
he) can declare wliether he will pardon or punish the ungod-
liness and uniighteousness of mankhid, which is in its orjn
nature punishahle." Nothing is miore precisely accord'.ni; to
the truth of things, than divine justice : It weighs things in
an even balance : It views and estimates things' no other-
wise than they are truly in their own nature. Therefore un-
doubtedly that which implies a tendency to ruin, according to
the estimate of divine ^'z^s^/cf, docs indeed imply such a ten-
dency in its cnim nature.
And then it must be reraembered that it is a Tnoral de-
pravity wc are speaking of; and therefore when we arc con-
sidering whether such depravity do not appear by a tendency
to a bad effect or issue, it is a moral tendency to such an issue.
that is the thing to be taken into the account. A moral ten-
dency or influence is by desert. Then may it be said, man's
nature or state is attended with a pernicious or destructive
tendency, in a mora/ sense, when it tends to that which c?e-
serves misery and destruction. And therefore it equally
shews the moral depravity ol'the nature of mankinJ in their
present state, whether tb.at nature be universally attended
■with an effectual tendency to destructive vengeance actually
executed, or to their deserving misery and ruin, or their just
exposedness to destruction, ho\vever that fatal consequence
may be prevented by grace, or whatever the actual event be.
One thing more is to be observed here, viz. that the topic
mainly insisted on by the opposers cf the doctrine of Original
Sin, is the justice of God ; both in their objections aganist
the imputation of Adam's sin, and also against its being so
ordered, that men should come into the world v/ith a corrupt
and ruined nature, without having merited the displeasure of
their Creator by any personal fault. But the latter is not re-
pugnant to God's justice, if men can be, and actually are,
born into the world with a tendency to sin, and to miserv and
134 ORIGINAL SIN.
ruin for their sin, which actiially will I)e the consequence,
unless mere grace steps in and prevents it. If this be allow-
ed, the argument fiom justice is given up ; for it is to sup-
pose that their liableness to nusery and ruin comes in a Avuy
of justice ; otherwise there would be no need of the interpo-
sition of divine grace to save them. Justice alone would be
suffxient security, if exercised, without grace. It is all one
in this dispute about what is just and righteous, whether men
arc born in a miserable state, by a tendency to ruin, which
actually foUoiva, and \.\i^t justly ; or Whether they are born in
such a state as tends to a desert of ruih, which 7iT7gIit justig
follow, and ivould actually foilotv^ did no't grace prevent. For
the controversy is hot, what grace will do, but what justice
might do.
I have been the more particular on this head, because it
enervates many of the reasonings and conclusions by which Dr.
Taylor makes out his sciierae ; in which he airgucs from that
state which mankind are in by divine grace, ye<x, which he him-
self supposes to be by divine grace, and yet not making any
allowance for this, he from hence drav.s conclusions against
what others suppose of the deplorable and ruined state man-
kind are in by the fall. He often speaks of death and afflic-
tion as coming on Adam's posterity in consequence of his
sin ; and in pages 20, 21, and many other places, he supposes
that these things come in consequence of his sin, not as a
punishment or a calarhi'y, btit as a benefit. Bui in page 23,
he supposes these things \vould be a great calamity and mis-
ery, if it were hot for th6 resurrection ; which resurrection
he there, aT>d in the fo'lowihg pages, arid in many other pla-
ces, iir.eaks of as being by Chriat ; ahd oftenf s^6aks of it as
bfeing by the grace of God in Christ.
In pages 63, 64, speaking of our being gubjecftd to sor-
row, labor and death, ia consequence of Adam's sih, he repre-
sents these ab evils that arc reversed and turned into advaii-
tdges, dnd that we are delivered from through grace in Christ.
And in pages 65.. ..67, he speaks of God's thus turning deatllf
into an advantage through grace in Clirisl, as what vindicat^k'
■the justice of God in bringing death by Adam-
ORIGINAL SIN. J 35
in pages 152, 156, it is one thing which he alleges against
tbjs proposition of the assembly of divines, that wc are by na-
ture bondslaves to Satan ; That God hath been providing, frorn,
(he beginning of the ivorhl to this day-, -various means and dis*,
fiensations, to /irese7Tie and rescue jnankind/rofn the devil.
In pages 168. ...170, one thing alleged in answer to that
objection against his doctrine, that we are in worse circum-
stances than Adam, is, the happy circumstances we are under
by the provision and means furnished through free grace in
Christ.
In page 228, atnong other things which he says, in an-
swering that argument against his doctrine, and brought to
shew men have corruption by nature, viz. that there is a law
in our members.. ..bringing us into captivity to the law of sin
and death, spoken of in Rom. vii. he allows that the case of
those who are under a law threatening death for every sin
(which law he elsewhere says, shews us the natural and firojiej;
demerit of sin, and is perfectly consonant to everlasting truth
and righteousness) tnust be rjuite deplorable, if they have no re-
lief from the mercy of the lawgiver.
In pages 90. ...93, S. ip opposition to what is supposed o?
the miserable state mankind are brought into by Adam's siu,
one thing he alleges, i§, The noble designs oflo-ce, manifested-
by advancing a new and happy dispensation, founded on the obe-
dieiice and rig/^tcousness of the Son of God ; and that aKhough
by Adam we are subjected to death, yet in this dispensation
a resurrection is provided ; and that Adam's posterity are
under a mild dispensation oi grace, &c.
In page 1 12, S. he vindicates God's dealings with Adam, in
placing bin? at fir§t under the rigor of la^, tr^nsgrcs^and die,
(\yhich, as he expresses it, was putting his happiness on. afoot,
extremely dangerous) by saying, that as God had before de-
termmed in /\is Qwn breast, so he immediately established fiis cov-
enant upon a quite different bottom, namely, upon grace.
In pagei^ 122, 12Sj 5. against >yhat R. R. says, lha,t Go4
for^opk man \yUe.n he fell, and that mankind after Adam's si^v
were born without the divine favor, 8cc. he alleges among oth-
er things, Christ's cQ?ning io he the propitiation for the sins cf
156 ORIGINAL SIN.
the ivholc world. And tke riches of God's mercy in giving the
promise of a Redeemer to destroij the Kvorks of the devil. That
he caught his sinning^ falling creature in the arms of his grace.
In his note on Rom. v. 20, p. 297, 298, he says as follows :
" The law, 1 conceive, is nol a dispensation suitable to the
infirmity of the human nature in our present state ; or it doth
not seem cont^iuous to the i^oodncss of God, to afford us no
other way of salvation but by law, which, if we once trans-
gress, we are ruined forever. For who then from the begin-
ning of the world could be saved ? And therefore it seems
to me that the law was not absolutely intended to be a rule for
obtaining life, even to Adam in Paradise. Grace was the
dispensation God intended mankind should be under ; and
therefore Christ was foreordained before the foundation of
the world."
There are various other passages in this author's writings
of the like kind. Some of his arguments and conclusions to
this effect, in order to be made good, must depend on such a
supposition as this : That God's dispensations of grace are
reciifications or amendments of his foregoing constitutions
and proceedings, which were merely legal ; as though the dis-
pensations of grace, which succeed those of mere law, implied
an acV;nowledgment, that the preceding, legal constitution
would be imjust, if left as it was, or at least, very hard dealing
with mankind ; and that the other were of the nature of a
satisfaction to his creatures, for former injuries or hard treat-
ment ; so that put together, the injury with the satisfaction,
the legal and injurious dispensation, taken with the following
good dispensation, which our author calls grace, and the un-
fairness or improper severity of the former, amended by the
goodness of the latter, both together made up one righteous
dispensation.
The reader is desired to bear in mind that which I have
said concerning the interposition of divine grace, its not alter-
ing the nature of things, as they are in themselves ; and ac-
cordingly, when 1 speak of such and such an evil tendency of
things, belonging to the present nature and state of mankind,
understand me to mean their tendency as they are in the?n^
ORIGINAL SIN. 137
selves, abstracted from any consideration of that remedy the
sovereign and infinite grace of God has provided.
Having premised these things, I now proceed to say,
That mankind are all naturally in such a state, as is at-
tended, without fail, with this consequence or issue ; that
they universally run themselves into that which is, in effect,
their own utter, eternal perdition, as being finally accursed of
God, and the subjects of his remediless wrath through sin.
From which I infer that the natural state of the mind of
man, is attended with a propensity of nature, which is preva-
lent and effectual, to such an issue ; and that therefore their
nature is corrupt and depraved with h moral depravity, that
amounts to and implies their utter undoing.
Here I would first consider the truth of the proposition ;
and then would shew the certainly of the consequences which
I infer from it. If both can be clearly and certainly proved,
then, 1 trust, none will deny but that the doctrine of original
depravity is evident, and so the falseness of Dr. Taylor's
scheme demonstrated ; the greatest part of whose book, call-
ed T'he Scri/iture Doctrine of Original &'w, See. is against the
doctrine of invMte de^iravity . In page 107, S, he speaks of
the conveyance of a corrupt and sinful nature to Adam's pos-
terity as ^/i<? ^mn(//i«?2i to be proved by the maintaiuers of
the doctrine of Original Sin.
In order to demonstrate what is asserted in the proposi-
tion laid down, there is need only that the=;e two things should
be made manifest : 07ic is this fact, that all mankind come
into the world in such a state, as without fail comes to this
issue, namely, the universal commission of sin ; or that eve-
ry one who comes to act in the world as a moral agent, is, in
a greater or less degree, guilty of sin. The other is, that all
sin deserves and exposes to utter and eternal destruction, un-
der God's wrath and curse ; and v.'ould end in it, were it not
for the interposition of divine grace to prevent the effect.
Both which can be abundantly demonstrated to be agreeable
to the word of God, and to Dr. Taylor's own doctrine.
That every one of mankind, at least of them that are ca?
pable of acting as moral agents, are guilty of sin (not now
VoL.YI. S
138 ORIGINAL SIN.
taking it for g-ranted that they come guilty into the world) is
a thin* most clearly and abundantly evident from the holy
scriptures. 1 Kings viii. 46. " If any man sin against ihee ;
for there is no man that sinneth not." Eccl. vii. 20. « There
is not a just man upon earth that doeth good, and sinneth not."
Job ix. 2, 3. " I know it is so of a. truth, (i. e. as Bildad had
just before said, that God ivoidd not cast aivaxj a perfect man^
is'c.J but how should man be just with God ? If he will contend
with him, he cannot answer him one of a thousand." To the
like purpose. Psalm cxliii. 2. " Enter not into judgment
with thy servant ; for in thy sight shall no man living be jus-
tified." So the words of the apostle (in which he has appar-
ent reference to those of the Psalmist) Rom. iii. 19, 20.
" That every mouth may be stopped, and all the world be-
come guilty before God. Therefore by the deeds of the law
there shall no flesh be justified in his sight ; for by the lavr
is the knowledge of sin." So Gal. ii. 16, and 1 John i. 7.... 10.
« If we walk in the light, the blood of Christ cleanseth us
from all sin. If we say that we have no sin, we deceive our-
selves, and the truth is not in us. If we confess our sins, he
is faithful and just to forgive us our sins, and to cleanse us
from a'l unrighteousness. If we say that we have not sin-
ned, we make him a liar, and his word is not in us." As in
this place, so in innumerable other places, confession and re-
pentance of fiin are spoken of, as duties proper for all ; as al-
so prayer to God for pardon of sin ; and forgiveness of those
that injure us, from that motive, that we hope to be forgiven
of God. Universal guilt of sin might also be demonstrated
from the appointment, and the declared use and end of the
ancient saciifices ; and also from the ransom, which every
one that was numbered in Israel, was directed to pay, to make
atonement for his soul, Exod. xxx. 11. ...16. All are repre-
sented, not only as being sinful, but as having great and man-
ifold iniquity, Job ix. 2, .'i, James iii. 1, 3.
Tliere are many scriptures which both declare the univer-
sal sinfulness of mankind, and also that all sin deserves and
justly expo as to everlasting destruction, under the wrath
and curse of God ; and so demonstrate both parts of the
ORIGINAL SIN. 139
proposition I have laid down. To which purpose that in
Gal. iii. 10, is exceeding full. "For as many as are of llie
works of the law are under the curse ; for it is written, Curs-
ed is every one that continueth not in all thinc;s which are
written in the book of the law, to do them." How manifestly
is it implied in the apostle's meaning here, that there is no
man but what fails in some instances of doing all things that
are written in the book of the law, and therefore as many as
have their dependence on their fulfilling the law, are under
that curse which is pronounced on them that do fail of it I
And hence the apostle infers in the next verse, t/ml no nia?i is
justified by the law in the sight of God ; as he had said before
in the preceding chapter, verse 1 6, " By the works of the
law shall no fesh be justified" The apostle shews us that he
understands, that by this place which he cites from Deuter-
bhomy, the scripture hath concluded, or shut up, all under
sin, as in chap. iii. 22. So that here we are plainly taught,
both that every one of mankind is a sinner, and that every
sinner is under the curse of God.
To the like purpose is that, Rom. iv. 14, and also 2 Cor.
iii. 6, r, 9, where the law is called the letter that kills, the min-
istration of deaths and the ministration of condemnation. The
wrath, condemnation and death, which is threatened in the
law to all its transgressors, is final perdition, the second death,
eternal ruin, as is very plain, and is confessed. And this
punishment which the law threatens for every sin, is a just
punishment, being what every sin truly deserves ; God's law
being a righteous law, and the sentence of it a righteous
sentence.
All these things are what Dr. Taylor himself confesses
and asserts. He says that the law of God requires perfect
obedience. (Note on Rom. vii. 6, p. 308.) " God can never
require imperfect obedience, or by his holy law allow us to
be guilty of any one sin, how small soever. And if the law,
as a rule of duty, were in any respect abolished, then we
might in some respects transgress the law, and yet not be
guilty of sin. The moral law, or law of nature, is the truth,
everlasting, unchangeable, and therefore, as such, can never.
t4(? ORIGINAL SIN.
be abrogated. On the contrary, our Lord Jesus Christ has
promulgated it anew under the gospel, fuller and clearer than
it was in the Mcsaical constitution, or any where else ; having
added to its precepts the sanction of his own divine authority."
And many things which he says, imply that all mankind do
in some degree tiansgress the law. In page 228, speaking
of what may be gathered from Rom. vii. and viii, he says,
« We are very apt, in a world full of temptation, to be deceiv-
ed, and drawn into sin by bodily appetites, &:c. And the case
of those who are under a law threatening death to every sin,
must be quite deplorable, if they have no relief from the mer-
cy of the lawgiver."
But this is very fully declared in what he says in his note
on Rom. v. 20, page 297. His words are as follows : " In-
deed, as a rule of action prescribing our duty, it (the law) al-
ways was, and always must be a rule ordained for obtaining
life ; but not as a rule of justification, not as it subjects to
death for every transgression. For if it could in its utmost
vigor have given us life, then, as the apostle argues, it would
have been against the promises of God. For if there had
been a law, in the strict and rigorous sense of law, nuhick
could have made us live, verily justification should have been
by the lav . But he supposes, no such law was ever given ;
and therefore there is need and room enough for the promi-
ses of grace ; or as he argues, Gal. ii. 21, it would have frus-
trated, or rendered useless the grace of God. For if justifi-
cation cmr e by the law, then truly Christ is dead in vain,
then iie died to accomplish what was, or mig/it have beencffect-
ed by law itself without his death. Certainly the law was not
brought in among the Jews to be a rule of justification, or to
recover them out of a state of death, and to procure life by
their sinless obedience to it ; for in this, as well as in another
respect, it was ivcak, not in itself, but through the weakness
of our flesh, Rom, viii. 3, The law, I conceive, is not a dis-
pensation sz/zVoWr ^o the injirmity of the human nature in our
pre^^ent state ; or it doih not seem congruous to the goodness
of God to afford us no other way of salvation, but by law,
which, ifvjc 071CC transgrcs-j, ive are ruined forever. For ivha
ORIGINAL SIN. ^Ui
then^ from the beginning of the world, could be saved ?"....
How clear and express are these things, that no one of
mankind, from the besjjinning of the world, can ever be justi-
fied by law, because every one transgresses it ?*
And here also we see, Dr. Taylor declares, that by the
law, rr en are sentenced to everlastiJig ruin for one transgres-
sion. To the like purpose he often expresses himself. So
p. 207. " The law requireth the most extensive obedience,
discovering sin in all its branches. It gives sin a deadly
force, subjecting every transgression to the penalty of death ;
and yet supplieth neither help nor hope to the sinner, but
leaveth him under the power of sin and sentence of death."
In p. 2 1 3, he speaks of the law as " extending to lust and ir-
regular desires, and lo every branch and principle of sin ;
and even to its latent principles, and minutest branches."
Again (Note on Rom. vii. 6. p. 308) " to every sin, how
small soever." And when he speaks of the law subjecting
every transgression to the penalty of death, he means eternal
death, as he from time to time explains the matter. In p.
212, he speaks of the law " in the condemning power of it,
as binding us in everlasting chains." In p. 120. S. he says,
" that death which is the wages of sin, is the second death ;"
and this p. 78, he explains of final perdition," In his Key^
p. 107, § 296, he says, « The curse of the law subjected men
for every transgression to eternal death." So in J^ote on Rom.
V. 20, p. 291. « The law oi Moses subjected those who were
under it to death, meaning by death eternal death." These
are his words.
He also supposes, that this sentence of the law, thus sub-
jecting men for every, even the least sin, and every minutest
branch and latent firincifile of sin, to so dreadful a punishment,
is just and righteous, agreeable to truth and the nature of things,
or to the natural and proper demerits of sin. This he is very
' * I am sensible, these things are quite inconsistent with what he says else.
Wlieie, of '• sufficient power in all mankind constantly to do the whole duty
which God requires of them," without a necessity of breaking God's law in
any degree, (p. 63. ...68. S.) But, I hope, the reader will not think me ac-
countable for his inconsistences.
142 ORIGINAL SIN.
full in. Thus in p. 186. P. " It was sin (says he) which
subjected us to death by the law, justly threatening sin
with death. Which law was given us, that sin might appear ;
itiight be set forth in its proper colors ; when we saw
it svihjected us to death by a law pcrfecthj holy^ juat and
good ; that sin by the commandment, by the law, miijht be
represented ivhat it really is, an exceeding great and deadly
evil." So in note on Rom. v. 20, p. 299. " Tiie law or min-
istration of dealh, as it subjects to death for every transgres-
sion, is still of use to shew the naiural and proper demerit of
an." Ibid. p. 292. « The language of the law, dying thou
shalt die, is to be understood of the demerit of the transgres-
sion, that which it desei-ves." Ibid. p. 298. "The law was
added, saith Mr. Locke, on the place, because the Israelitesy
the posterity of Abraham, were transgressors as well as oth-
er men, to shew them their sins, and the punishment and
death, which in strict justice they incurred by them. And
this appears to be a true comment on Rom. vii. 13... .Sin, by
virtue of the law, subjected you to death for this end, that
sin, working death in us, by that which is holy, Just, and good ^
perfectly consonant to everlasting truth and righteousness... .Con-
sequently every sin is in strict justice deserving of wrath and
punishment ; and the law in its rigor was given to the Jews,
to set home this awful truth upon their consciences, to shew
them the evil and pernicious nature of sin ; and that, being
conscious they had broke the law of God, this might convince
them of the great need they had of the ycvor of the lawgiv-
er, and oblige them, by faith in \ii% goodness, to fly to his mer-
cy, for pardon and salvation."
If the law be holy, just, and good, a constitution perfectly
agreeable to God's holiness, justice, and goodness ; then he
might have put it exactly in execution, agreeably to all these
his perfections. Our author himself says, p. 133. S. <' How
that constitution, which establishes a law, the making of
which is inconsistent with the justice and goodness of God,
and the executing of it inconsistent with his holiness, can be
a righteous constitution, I confess, is quite beyond my com-
prehension."
ORIGINAL SIN. US
Now the reader is left to judge, whetlicr it be not most
plainly and fully agreeable to Dr. Taylor's own doctrine, that
there never was any one person from the beginning of the
world, who came to act in the world as a moral agent, and
that it is not to be hoped there ever will be any, but what is a
sinner or transgressor of the law of God ; and that therefore
this proves to be the issue and event of things, with respect to
all mankind in all ages, that, by the natural and proper de-
merit of their own sinfulness, and in the judgment of the law
of God, which is perfectly consonant to truth, and exhibits
things in their true colors, they are ^he proper subjects of the
curse of God, eternal death, and everlasting ruin ; which
must be the actual consequence, unless the grace or favor
of the lawgiver interpose, and mercy prevail for their pardon
and salvation. The reader has seen also how agreeable this
is to the doctrine of the holy scripture.
And if so, and what has been observed concerning the in-
terposition of divine grace be remembered, namely, that this
alters not the nature of things as they are in themselves, and
that it does not in the least affect the state of the controversy
we are upon, concerning the true nature and tendency of the
state that mankind come into the world in, whether grace pre-
vents the fatal effect or no ; I say, if these things are consid-
ered, I trust, none will deny, that the proposition that v/as laid
down, is fully proved, as agreeable to the word of God, and
Dr. Taylor's own words ; viz. that mankind are all naturally
in such a state, as is attended, without fail, with this conse-
quence or issue, that they universally are the subjects of that
guilt and sinfulness, which is, in effect, their utter and eternal
ruin, being cast wholly out of the favor oTGod. arid subjected
to his everlasting wrath and curse.
(44 ORIGINAL SIN.
SECTION II-
It foUo'iOs from the Profiosition jiroved in the foregoing Sec-
iio7i, that all Maiikind are under the influence of a prevail-,
ing effectual Tendecy in their Nature, to that Sin and
Wickedness^ which imfiUes their utter and eternal ruin.
THE proposiuon laid down bein<^ proved, the conse-
quence of it remains to be made out, viz. that the mind of man
has a natural tendency or propensity to that event, which has
been shewn universally and infallibly to take place (if this be
not sufficiently evident of itself, without proof) and that this is
a corrupt or depraved propensity.
I shall here consider the former part of this consequence,
jiamely, whether such an universal, constant, in fallible event
is truly a proof of the being of any tendency or propensity to
that event ; leaving the evil and corrupt nature of such a pro-
pensity to be considered afterwards.
If any should say, they do not think that its being a thing
universal and infallible in event, that mankind commit some
sin, is a proof of a prevailing tendency to sin ; because they
do not only sin, but also do good, and perhaps more good than
evil ; let them remember, that the quesiion at present is not,
how much sin there is a tendency to ; but, whether there be
a prevailing propensity to that issue, which it i>' allowed all
men do actually come to, that all fail of keeping th«? law per-
fectly ; whether there be not a tendency to such imperfection
of obedience, as always without fail comes to pass ; to that
degree of sinfulness, at least, which all fall into ; and so to
that utter ruin, which that sinfulness implies and infers.
Whether an effectual propensity to this be worth the name
of depravity, because of the good that may be supposed to bal-
ance it, shall be considered by and by. If it were so, that all
mankind, in all nations and ages, were at least one day in their
lives deprived of the use of their reason, and run raving mad ;
or tha,t allj even eyery individual person, once cut their own
ORIGINAL Sm. jl45
throats, or put out their own eyes ; it might be an evidence
of some tendency in the nature or natural state of mankind
to such an event ; though they might exercise reason many
more days than they were distracted, and were kind to, and
tender of themselves oftener than they mortally and cruelly
wounded themselves.
To determine whether the unfailing constancy of the above
named event be an evidence of tendency, let it be considered,
what can be meant by tendency^ but a prevailing liableness or
exposedness to such or such an event. Wherein consists the
notion of any such thing, but some stated prevalence or pre-
ponderation in the nature or state of causes or occasions, that
is followed by., and so proves to be effectual i^o, a stated preva-
lence or commonness of any particular kind of effect ? Or,
something in the permanent state of things, concerned in
bringing a certain sort of event to pass, which is a foundation
for the constancy, or strongly prevailing probability of such
an event I If we mean this by tendency (as I know not what
^e can be meant by ir, but this, or something like this) then
it is manifest, that where we see a stated prevalence of any
kind of effect or event, there is a tendency to that effect in the
nature and state of its causes. A common and steady effect
shews, that there is somewhere a preponderation, a prevail-
ing exposedness or liableness in the state of things, to what
comes so steadily to pass. The natural dictate of reason
shews, that where there is an effect, there is a cause, and a
cause sufficient for the effect ; because, if it were not suffi-
cient: it would not be effectual ; and that therefore, where
there is a stated prevalence of the effect, there is a stated
prevalence in the cause : A steady effect argues a steady
X:ause. We obtain a notion of such a thing as tendency, no
other way than by observation ; and we can observe nothing
but events ; and it is the commonness or constancy of events
that gives us a notion of tendency in all cases. Thus' we
judge of tendencies in the natural world. Thus we judge &1"
ttfe tendencies or propensities of nature in minerals, vegeta-
bles, animals, rational and irrational creatures. A notion 6f a
atated tendency, or fixed propensity, is not-obtained by obserV'
Vol.. VI. T
we ORIGINAL SIN.
ing only a single event. A stated preponderation in the cause
or occasion, is argued only by a stated prevalence of the effect..
If a die be once thrown, and it falls on a particular side, we do
not argue from hence, that that side is the heaviest ; but if it
be thrown without skill or care, many thousands or millions
of limes going, and constantly falls on the same side, we have
no' the least doubt in our minds, but that there is something
of propensity in the case, by superior weight of that side, or
in some oJier respect. How ridiculous would he make him-
self, who should earnestly dispute against any tendency in the
state of things to cold in the winter, or heat in the summer ;
or should stand to it, tliat although it often happened that wa-
ter quenched fire, yet there was no tendency in it to such aa
effect.
In the case we are upon, the human nature, as existing ia
sue h an immense diversity of persons and circumstances, and
never failing in any one instance, of coming to that issue, viz.
that sinfulness, which implies extreme misery and eternal ru-
in, is as the die often cast. For it alters not the case in the
least, as to the evidence of tendency, whether the subject of
the constant event be an individual, or a nature and kind.
Thus, if there be a succession of trees of the same sort, pro-
ceeding one from another, from the beginning of the world,
growing in all cour;tries, soils, and climates, and otherwise ia
(as it were) an infiniie variety of circumstances, all bearing ill
fruit; it as much proves tlie nature and tendency of the hnd^
as if it were only one individual tree, that had remained from
the beginning of the world, had often been transplanted into
different soils, Sec. and had continued to bear only bad fruit.
So, if there were a particular family, which, from generation
to generation, and through every remove to innumerable dif-
ferent countries, and places of abode, all died of a consump-
tion, or all run distracted, or all murdered themselves, it would
be as much an evidence of the tendency of something in ilic
nature or constitution of that race, as it would be of the ten-
dency of something in the nature or state of an individual, if
some one person had lived all that time, and some remarka-
ble event had often appeared in him, which he had been the
ORIGINAL SIN. Hfr
ag-ent or subject of from year to year, and from Ggclorge,
continually and without foil.
Here may be observed the weakness of that objection,
made ac^ainst the validity of the argument for a fixed propensi-
ty to sin, from the constancy and universality of the event,
that Adam sinned in one instance, without a fixed propensity,
without doubt a single event is an evidence, that there was
some cause or occasion of that event ; but the thing we are
speaking cf, is ^ fixed cause. Propensity is a stated., continu-
ed thing. We justly argue, that a stated effect must have :i
ttated cause } and truly observe, that we obtain the notion of
tendency, or stated Jireponderation in causes, no other way than
by observing a stated prevalence of a particular kind of effect.
But who ever argues a fixed propensity from a single event ?
And is i. not strange arguing, that because an event which once
comes o pass, does not prove any stated tendency, therefore
the unfailing constancy of an event is an evidence of no such
thir g ? But because Dr. Taylor makes so much of this ob-
jection, from Adam's sinning without a propensity, I shall
hcicafter consider it more particularly, in the beginning of
the 9th Section of this Chapter ; v.'here will also be consider'
cd what is objected from the fall of the angels.
Thus a propensity, attending the present nature or natur-
al state of mankind, eternally to ruin themselves by sin, may
certainly be inferred from apparent and acknowledged fact.
And I would now observe further, that not only does this fol-
low from facts that are acknowledged by Dr. Taylor but the
things he asserts, the expressions and words which he uses,
do plainly imply that all mankind have such a propensity ;
yea, one of the highest kind, a propensity that is invincible, or
a tendency which really amounts to a fixed, constant, unfail-
ing necessity. There is a plain confession of a propensity or
jironeness to sin, p. 14S. "Man, who drinketh in iniquity
like water, who is attended with so many sensual appetites,
and so c/2^ to indulge them." And again, p. 228, "we are
very afit, in a world full of temptation, to be deceived, and
drawn into sin by bodily appetites." If we are very apt or
prone to be drawn into sin by bodily appetites, and sivfuUy ti:
t4b ORIGINAL SIN.
indulge thfr.-'j and very apt or prone to tjield to temptation io mu,
^•^hen we are firone to sin; for to yield to temptation to sin is
mnful. In the same page he represents, that on this account,
and on account of the consequences of this, the case of those
V)ho are under a law, threatening death for every sin, must be
quite deplorable, if they have no relief from the mercy of the
lawgiver. Which implies, that their case is hopeless, as to
an escape from death, the punishment of .sin, by any other
means than God's mercy. And that implies, that there is
such an aptness to yield to temptation to sin, that il is hope*
less that any of^roankirid should wholly avoid it. But he
speaks of it elsewhere, over and over, as truly impossible, or
^hat cannot be ; as in the words Which were cited in the last
Section, from his note on Rom. v. 20, where he repeatedly
speaks of the law, which subjects us to death for every trans.-
gression, as what cannot give life ; and represents that if God
offered us no other way of salvation, no man from the begin-
ning of the world coidd be saved." In the same place he,
with approbation, cites Mr. Locke's words, in which, speak-
ing of the Israelites, he says, " All endeavors after right'
cousness were lost labor, since any one slip forfeited life, and
It was impossible for them to expect ought but death." Our
author speaks of it as impossible for the law requiring sinless
obedience, to give life, not that the lanu was weak in itself, but
through the nveakncss 6f our flesh. Therefore he says, he con-
ceives the Law not to be a dispensation suitable to the infirmity
of the human nature in its present state. These things amount
to a full confession, that the proneness in men to sin, and to a
demerit of, and just exposedness to eternal ruin by sin, is uni-
versally invincible, or, which is the same thing, amounts to
absolute, invincible necessity ; which surely is the highest
kind of tendency or propensity ; and that not the less for his
laying this propensity to our infirmity or weakness, which
may seem to intimate some defect, rather than any thing pos-
itive : And it is agreeable to the sentiments of the best di-
vines, that all sin originally comes from a defective or priva-
tive cause But sin does not cease to be sin, or a thing not
justly exposing to eternal ruin (as implied in Dr. Taylor's own
OftlGINAL SIN, ,U9
^ords) for arising from infamity or defect ; nor does any in-
vincible propensity to sin, cease to be a propensity to such
demerit of eternal ruin, because the proneness arises from
such a cause.
It is manifest, that this tendency which has been proved,
does not consist in any particular external circumstances, that
some or many are in, peculiarly tempting or influencing their
minds ; but is inherent^ and is sealed in that nature which is
common to all mankind, which they carry with them wherev-
er they go, and still remains the same, however circumstances
may diifer. For it is implied in what has been proved, and
shewn to be confessed, that the same event comes to pass in
all circumstances, that any of mankind ever are, or can be un-
der in the vvorld. In God's sight no man living can be justi-
fied i but all are sinners, and exposed to condemnation. This
is true of persons of all constitutions, capacities, conditions,
manners, opinions and educations ; in all countries, climates,
nations and ages ; and through all the mighty changes and
revolutions, which have come to pass in the habitable world.
We have the same evidence, that the propensity in this
ease lies in the nature of the subject, and does not arise from
any particular circumstances, as we have in any case whatso-
ever ; which is only by the eflFects appearing to be the same
in all changes of time and place, and under all varieties of
circumstances. It is in this way only we judge, that any pro-
pensities, which we observe in mankind, are such as are seat-
ed in their nature, in all other cases. It is thus we judge of
the mutual propensity betwixt the sexes, or of the disposi- "
tions which are exercised in any of the natural passions or ap-
petites, that they truly belong to the nature of man j because
they are observed in mankind in general, through all coun-
tries, nations, and ages, and in all conditions.
If any should say, though it be evident that there is a ten-
dency in the state of things to this general event, that all
mankind should fail of perfect obedience, and should sin, and
incur a demerit of eternal ruin ; and also that this tendency
does not lie in any distinguishing circumstances of any par-
ticular people, person, or age ; yet it may not lie in man's
i5« okiginaL sin.
nature, bnt in the general constitution and frame of this world,
into which men are born ; though the nature of man may bfe
good, without any evil propensity inherent in it ; yet the na-
ture and universal state of this eartldy world may be such as
to be full of so many and strong temptations every where, and
of such a powerful influence on such a creature as man, dwell-
ing in so infirm a body, 8cc. that the lesult of the whole may
be a strong and infallible tendency in such a state of things, to
the sin and eternal ruin of every one of mankind.
To this I would reply, that such an evasion will not at all
avail to the purpose of those whom I oppose in this con-
troversy. It alters not the case as to this question, whether
man is not a creature that in his present state is depraved and
ruined by propensities to sin. If any creature be of such a
nature that it proves evil in its proper place, or in the situa*
tion which God has assigned it in the universe, it is of an evil
nature. That part of the system is not good, which is not
good in its place in the system ; and those inherent qualities
of that part of the system, wiiich arc not good, but corrupt, in
that place, are justly looked upon as evil inherent qualities.
That propensity is truly esteemed to belong lo the nature of
any being, or to be inherent in it, that is the necessary conse-
quence of its nature, considered together with its proper situ-
ation in the universal system of existence, whether that pro-
pensity be good or bad. It is the nature of a stone to be heavy ;
but yet, if it were placed, as it might be, at a distance from
this world, it would have no such quality. But seeing a stone
is of such a nature, that it will have this quality or tendency,
in its proper place, here in this world, where God has made
it, it is properly looked upon as a propensity belonging to its
nature : And if it be a good propensity here in its proper
place, then it is a good quality of its nature ; but if it be con-
trariwise, it is an evil natural quality. So, if mankind are of
such a nature, that they have an universal, effectual tendency
to sin and ruin in this world, where God has made and placed
them, this is to be looked upon as a pernicious tendency be-
longing to their nature. I'here is, perhaps, scarce any such
thjng in beings not independent and selfcxistent, as any pow-
ORIGINAL SIN. 15 fe
€r or tendency, but what has some dependence on other be*
ings, which they stand in some connexion with, in the univer-:
sal system of existence : Propensities are no propensities, any-
otherwise, than as taken with tiieir objects. Thus it is with
the tendencies observed in natural bodies, such as gravity,;
magnetism, electricity, &c. And thus it is with the propen»
sities observed m the various kinds of animals ; and thus it is
with most of the propensities in created spirits.
It may further be observed, that it is exactly the sarao
thing, as to the controversy concerning an agreeableness with
God's moral perfections of such a disposal of things, that man
should come into the world in a depraved, ruined stale, by a
propensity to sin and ruin ; whether God has so ordered it,
that this propensity should lie in his nature considered alone,
or with relation to its situation in the universe, and its con-
nexion with other parts of the system to which the Creator
has united it ; which is as much of God's ordering, as man's
nature itself, most simply considered.
Dr.Taylor, (p. 188, iSy) speaking of the attempt of some
to solve, the difficulty of God's being the author of our nature,
and yet that our nature is polluted, by supposing that God
makes the soul pure, but unites it to a polluted body, (or a
body so made, as tends to pollute the soul) he cries out of it
as weak and insufficient, and too gross to be admitted. » For,
(says he) who infused the soul into the body ? And if it is
polluted by being infused into the body, who is the authdr
and cause of its pollution \ And who created the body," &c.
But is not the casp just the same, as to those who suppose
that God made the soul pure, and places it in a polluted
world, or a world tending by its natural state in which it is
made, to pollute the soul, or to have such an influence upon
it, that it shall without fail be polluted with sin, and eternally
ruined ? Here, may not I also cry out, on as good grounds
as Dr. Taylor, who placed the soul here in this world ?
And if the world be polluted, or so constituted as naturally
and infallibly to pollute the soil with sin, who is the cause ol
^is pollution ? And v/ho created the world ?
152 ORIGINAL SIN.
Though in the place now cited, Dr. Taylor so insists up-
on it, that God must be answerable for the pollution of thft
soul, if he has infused or put the soul into a body that tends
to pollute it ; yet this is the very thing which he himself sup-
poses to be fact, with respect to the soul's being created by
God, in such a body as it is, and in such a world as it is ; in
a place which I ha% e already had occasion to observe, where
he says, " We are afit^ in a world full of temptation, to be
drawn into sin by bodily appetites.** And if so, according to
his way of reason, God must be the author and cause of this
aptness to be drawn into sin. Again, page 143, we have these
words, " Who drinketh in inquity like water ? Who is at-
tended with so many sensual appetites, and so apt to indulge
them ?" In these vt'ords our author in effect says the indi-
vidual thing that he cries out of as so gross, viz. the tendency
of the body, as God has made it, to pollute the soul which he
has infused into it. These sensual appetites, which incline
the soul, or make it a/i( to a sinful indulgence, are cither from
the body which God hath made, or otherwise a proneness to
sinful indulgence is immediately and originally seated in the
soul itself, which will not mend the matter for Dr. Taylor.
I would here lastly observe, that our author insists upon
it, page 42, <S. that this lower world where we dwell, in its
present state, « is as it was, when, upon a review, God pro-
nounced it, and all its furniture, very good. And that the
present form and furniture of the earth is full of God's riches,
mercy, and goodness, and of the most evident tokens of his
love and bounty to the inhabitants." If so, there can be no
room for such an evasion of the evidences fiom fact, of the
universal, infallible tendency of man's nature to sin and eter-
nal perdition, as that the tendency there is to this issue, does
not lie in man's nature, but in the general constitution and
frame of this earthly world, which God hath raade to be the
habitation of mankind.
ORIGINAL SIN. 153
v*?t.'c „ SECTION III.
Xh.at,jProfiensiiy^ Kvhich has been proved to be in the nature oj
all 7iiankind^jnust be a very evil, depraved and pernicious
Propensity ; making it mamfest^ that the soul ofman^ as it
is by nature^ is in a corrupt, fallen, and ruined state ;
ivbich is the other part of the consequence, draivn from
th^ proposition laid dozvn in the frst Section.
;^-.j',THE question to be considered, in order to determine
whether man's nature is not depraved and ruined^ is not,
.whether he is not inclined to perform as many good deeds as
b(td ones ; but which of these two he preponderates to, in the
i^iaipe of his heart, and state of his nature, a state of innocence
,a}}d righteousness, and favor ivith God ; or a state of sin, guilt'
iness, and abhorrence i7i the sight of God. Persevering sinless
lighteousness, or else the guilt of sin, is the alternative, on
the decision of which depends, (as is confessed) according to
the nature and truth of things, as they are in themselves, and
according to the rule of right, and of perfect justice, man's
bgjng appr<oved and accepted of his Maker, and eternallv
i.blessed as good ; or his being rejected, thrown away, and
cursed as bad. And therefore the determination of the ten-
dency of man's heart and nature, with respect to these terms,
is that which is to be looked at, in order to determine wheth-
er his nature is good or evil, pure or corrupt, sound or ruined.
If such be man's nature, and state of his heart, that he has an
infallibly effectual propensity to the latter of those terms ;
then it is wholly impertinent to talk of the innocent and kind
actions, even of criminals themseto^s, surpassing their crimes in
nmnbers, a7id of the prevailing innocence, good nature, industry,
felicity, and cheerfidness of the greater part of mankind. Let
never so many thousands or millions of acts of honesty, good
nature, Sec. be supposed ; yet, by the supposition, there is an
unfailing propensity to such moral evil, as in its dreadful
Vol. VI. U
154 ORIGINAL SIN.
consequences infinitely outweighs all effects or consequences
of any supposed p:ooc1. Surely that tendency, whicli, in ef-
fect, is an infallible tendency to eternal destruction, is an infi-
nitely dreadful and pernicious tendency ; and that nature and
frame of mind, ^vhich implies such a tendency, must be an
infiniely dreadful and pernicious frame of mind. It would
be much more absurd to suppose that such a state of nature is
good, or not bad, under a notion of men's doing more honest
and kind things than evil ones ; than to say, the state of that
ship is good to cross the Atlantic Ocean in, that is such as
cannot hold together through the voyage, but will infallibly
founder and sink by the way ; under a noiion that it may
probably go great part of the way before it sinks, or that it
will proceed and sail above water more hours than it will be
in sinking : Or to pronounce that road a good road to go to
such a place, the greater part of which is plain and safe^
though some parts of it are dangerous, and certainly fatal to
them that travel in it ; or to call that a good propensity, which
is an inflexible inclijiation to travel in such a way.
A propensity to that sin which brings God's eternal wrath
and curse (which has been proved to belong to the nature of
man) is evil, not only as it is cala7nitous and sorrowfuU ending
in great natural e-viU but as it is odious and detestable : For
by the supposition, it tends to that moral evil, by which the
subject becomes odious in the sight of God, and liable, as
such, to be condemned, and utterly rejected, and cursed by
him. This also makes it evident, that the state which it has
been proved mankind are in, is a corrupt state in a7}ioral sense,.
that it is inconsistent with the fulfilment of the law of God,
■which is the rule of moral rectitude and goodness. That
tendency which is opposite to that which the moral law re-
quires and insists upon, and prone to that which the moral
law utterly foibids, and eternally condemns the subject for,
is doubtless a corrupt tendency, in a moral sense.
So that this depravity is both odious, and also fier7iicioiis,
fatal and destructive, in the highest sense, as inevitably tend-
ing to that which implies man's eternal ruin ; it shev^s that
man, as he is by nature, is in a deplorable and undone state.
ORIGINAL SIN. i^5
in the highest sense. And this proves that men do not come
into the world perfectly innocent in the sight of God, and
without any just exposedness to his displeasure. For the be-
ing by nature in a lost and ruined state, in the highest sense,
is not consistent with being by nature in a state of favor with
God.
But if any should still insist on a notion of men's good
deeds exceeding their bad ones, and that, seeing the good
that is in men is more than countervails the evil, they cannot
be properly denominated evil ; all persons and things beinp^-
most properly denominated from that which prevails, and luv:.
the ascendant in them, I would say further, that,
I presume it will be allowed, that if there is in man's na-
ture a tendency to guilt and ill desert, in a vast overbalance
to virtue and merit ; or a propensity to that sin, the evil and
demerit of which is so great, that the value and merit that is
in him, or in all the virtuous acts that ever he performs, are
as nothing to it ; then truly the nature of man may be said to
be corrupt and evil.
That this is the true case, may be demonstrated by v.hat
is evident of the infinite heinousness of sin against God, from
the nature of things. The heinousness of this must rise in
some proportion to the obligation we are under to regard the
Divine Being ; and that must be in some proportion to his
worlhiness of regard ; which doubtless is infinitely beyond
the worthiness of any of our fellow creatures. But the merit
of our respect or obedience to God is not infinite. The merit
of respect to any being does not increas<?,but is rather dimin-
ished, in proportion to the obligations we are under in strict
justice to pay him that respect. There is no great merit in
paying a debt we owe, and by the highest possible obligations
in strict justice are obliged to pay, but there is great demerit
in refusing to pay it. Thai on such accounts as these there
is an infinite demerit in all sin against God, which must there-
fore immensely outweigh all the merit which can be suppos-
ed to be in our virtue, 1 think, is capable of full demonstra-
tion ; and that the futility of the objections which some have
made against the argument, might most plainly be demon-
156 ORIGINAL SIN.
stratcd. But I shall omit a particular consideration of ihe
evidence of this matter IVom the nature of things, as I study
brevit}', and lest any should cry out, Mctafihysics I as the
manner of some is, when any argument is handled against any
tenet they are fond of, wi(h a close and exact consideration of
the nature of things. And this is not so necessary in the pres-
ent case, inasmuch as the point asserted, namely, that he who
commits any ©ne sin, has guilt and ill desert, which is so
great, that the value and merit of all the good which it is
possible he should do in his whole life, is as nothing to it ;
I say this point is not only evident by meCafihysics, but is plain-
ly demonstrated by what has been shewn to be fact, with res-
pect to God's own constitutions and dispensations towards
mankind ; as particularly by this, that whatever acts of virtue
and obedience a man performs, yet if he trespasses in one
point, is guilty of any the least sin, he, according to the law
of God, and so according to the exact truth of things, and
the proper demerit of sin, is exposed to be wholly cast out of
favor with God, and subjected to his curse, to be utterly and
eternally destroyed. This has been proved, and shewn to be
the doctrine which Dr. Taylor abundantly teaches. But how
can it be agreeable to the nature of things, and exactly consio-
nant to everlasting truth and righteousness, thus to deal with
a creature for the least sinful act, though he should perform
ever so many thousands of honest and virtuous acts, to coun-
tervail the evil of that sin ? Or how can it be agreeable to
the exact truth and real demerit of things, thus wholly to
cast off the deficient creature, without any regard to the
merit of all his good deeds, unless that be in truth the case,
that the value and merit of all those good actions, bear no
proportion to the heinousness of the least sin ? If it were
not so, one would think, that however the offending person
might have some proper punishment, yet, seeing theic is so
much virtue to lay in the balance against the guilt, it would
be agreeable to the nature of things, that he should find some
favor, and not be altogether rejected, and made the subject
of perfect and eternal destruction ; and thus no account at all
be made of all his virtuc< so iiiuch as to procure him the
ORTGINAL SIN. 157
least relief or hope.- How can such a constitution refiresent
ain in its proper colors., and according to its true nature and dc-
serty (as Dr. Taylor says it does) unless this be its true na-
ture, that it is so bad, that even in the least instance it perfect-
ly swallows up all the value of the sinner's supposed good
deeds, let them be ever so many. So that this mailer is not
left to our metaphysics or philosophy ; the great Lawgiver,
and infallible Judge of the universe, has clearly decided it, in
the revelation he has made of what is agreeable to exact truth,
justice, and the nature of things, in his revealed law, or rule of
righteousness. '
He that in any respect or degree is a transgressor of God's
law, is a wicked man, yea, wholly wicked in the eye of the
law ; all his goodness being esteemed nothing, having no ac-
count made of it, when taken together with his wickedness.
And therefore, without any regard to his righteousness, he is,
by the sentence of the law, and so by the voice of truth and
justice, to be treated as worthy to be rejected, abhorred, and
cursed for ever ; and must be so, unless grace interposes, to
cover his transgression. But men are really, in themselves,
what they are in the eye of the law, and by the voice of strict
equity and justice ; however they may be looked upon, and
treated by infinite and unmerited mercy.
So that, on the whole, it appears, all mankind have an in-
fallibly effectual propensity to that moral evil, which infinite-
ly outweighs the value of all the good that can be in them;
and have such a disposition of heart, that the certain conse-
quence of it is, their being, in the eye of perfect truth and
righteousness, wicked men. And I leave all to judge, wheth-
er such a disposition be not in the eye of truth a depraved
disposition ?
Agreeably to these things, the scripture represents all
mankind, not only as having guilt, but immense guilt, Avhich
they can have no merit or worthiness to countervail. Such
is the representation we have in Matth. xviii. 21, to the end.
There, on Peter's inquiring, How often /lin brother should tres'
pass against hi/n, and he forgive Iiim, whether until seven times ;
Christ replies, I say ?iof jintn thee, until seven times, but until.
iiS ORIGINAL SIK.
seventy times seven ; apparently meaninij, that lie should es-
teem no num!)cr of ofTences too many, and no degree of inju-
ry it is possible our neighbor should be guilty of towards us,
too great to be forgiven. For which this reason is given in
the parable there following, that if ever we obtain forgiveness
and favor with God, he must pardon that guilt and injury to-
wards his majesty, which is immensely greater than the great-
est injuries that ever men are guilty of one towards another,
yea, than the sum of all their injuries put together, let them
be ever so many, and ever so great ; so that the latter would
be but as an hundred pence to ten thousand talents, which im-
mense debt we owe to God, and have nothing to pay ; which
implies, that we have no merit to countervail any part of our
guilt. And this must be, because if all that may be called
virtue in us, be compared with our ill desert, it is in the sight
of God as nothing to it. The parable is not to represent Pe-
ter's case in particular, but that of all who then were, or ever
should be, Christ's disciples. It appears by the conclusion of
the discourse. So likewise shall my heavenly Father do, if ye,
from your hearts-, forgive not every one his brother their tres-
passes.
Therefore how absurd must it be for Christians to object
against the depravity of man's nature, a greater number of in-
nocent and kind actions, than of crimes ; and to talk of a
prevailing innocency, good nature, industry and cheerfulness
of the greater part of mankind ? Infinitely more absurd, than
it would be to insist, that the domestic of a prince was not a
bad servant, because though sometimes he contemned and
affronted his master to a great degree, yet he did not spit in
his master's face so often as he performed acts of service ; or,
than it \yould be to affirm, that his spouse was a good wife to
him, because, although she committed adultery, and that with
the slaves and scoundrels sometimes, yet she did not do this
?o often as she did the duties of a wife. These notions would
be absurd, because the crimes are too heinous to be atoned
for, by many honest actions of the servant or spouse of the
prince ; there being a vast disproportion between the merit
of the one, and the ill desert of the other ; but in no measure
ORIGINAL SIN. 159
so great, nay infinitely less, than that between the demerit of
our offences against God, and the value of our acts of obe-
dience.
Thus I have s;ox\e through v/ith my first argument ; hav-
ing shewn the evidence of the truth of the proposition I laid
down at first, and proved its consequence. But there are ma-
ny other things, that manifest a very corrupt tendency or dis-
position in man's nature, in his present state, which I shall
take notice of in the following Sections.
SECTION IV.
The depravity of JVature appears by a propensity in all to Sin
immediately, as soon as they are capable of it, and to Sin
continually and progressively ; and also by the remains of
Sin i?i the best of Men.
THE great depravity of man's nature appears, not on-
ly in that they universally commit sin, who spend any |ong
time in the world, but in that men are naturally so prone to
sin, that none ever fail of ?m?n(?(:/?a?f/j/ transgressing God's law,
and so of bringing infinite guilt on themselves, and exposing
themselves to eternal perdition, as soon as they are capable
of it.
The scriptures are so very express in it, that all mankind,
all fleshi all the world, every man living, are guilty of sin ;
that it must at least be understood, every one that is come to
be capable of being active in duty to God, or sin against him,
is guilty of sin. There are multitudes in tl.e^orld who have
but very lately begun to exert their faculties, as moral agents ;
and so are but just entered on their state of trial, as flcling for
themselves. There are many thousands constantly in the
world, who have, not lived one month, or week, or day since
they have arrived to any period that can be assigned from
their birth to twenty years of age. And if there be not a
U(J ORIGIXAL Slis'.
strong; propensity in man's nature to sin, that should, as it
were, hurry them on to speedy transgression, and they have
no guilt previous to their personal sinning, what should hinder
but that there might always be a 52;reat number of such ;»s act
for themselves on the stage of the world, and are answerable
for themselves to God, who have hitherto kept themselves
free from sin, and have perfectly obeyed God's law, and so
are righteous in God's sight, with the righteousness of the
law ; and if they should he called out of the world without any
longer trial (as great numbers die at all periods of life) would
be justified by the deeds of the law ? And how then can it be
true, that in God's sight no 7nan liviitg can be justified, that no
vmn can be just nvith God., and that by the deeds of the laiv no
fiesh can be justified, because by the law is the knonvledge of Sin }-'
And what should hinder but that there may always be many
in the world, who are capable subjects of instruction and coun-
sel, and of prayer to God, for whom the calls of God's word to
repentance, and to seek pardon through the blood of Christ,
and to forgive others their injuries, because they need that
God should forgive them, would not be proper ; and for whom
the Lord's prayer is not suitable, wherein Christ directs all
his followers to pray, that God would forgive their sins, as
they forgive those that trespass against them ?
If there are any in the world, though but lately become
capable of acting for themselves, as subjects of the law of God,
who are perfectly free from sin, such are most likely to be
found among the children of Christian parents, who give them
the most pious education, and set them the best examples ;
and therefore such would never be so likely to be found in
any part or age of the world, as in the primitive Christian
church, in the first age of Christianity, (the age of the church-
es greatest purity) so long after Christianity had been estab-
lished, that there had been time for great numbers of child-
ren to be born, and educated by those primitive Christians.
It was in that age, and in such a part of that age, that the
Apostle John wrote his first epistle to the Christians that then
were. But if there was then a number of them come to un-
derstanding, who were perfectly free from sin, M'hy does he
ORIGINAL SIN. 161
write as he does? 1 John i. 8 10. « If we say that we
have no sin, we deceive ourselves, and the truth is not in us.
If we confess our sins, he is faithful and just to forgive us
our sins, and to cleanse us from all unrighteousness. If we
say that we have not sinned, we make him a liar, and the truth
is not in us."
If any should object, that this is an overstraining of things ;
and that it supposes a greater niceness and exactness than is
observed in scripture representations and expressions, to infer
from these expressions, that all men sin immediately as soon
as ever they are capable of it. To this I would say, that I
think the arguments used are truly solid, and do really and
justly conclude, either that men are born guilty, and so are
chargeable with sin before they come to act for themselves, or
else commit sin immediately, without the least time interven-
ing, after they are capable of understanding their obligation tQ
God, and reflecting on themselves ; and that the scripture
clearly determines, there is not one such person in the world,
free from sin. But whether this be a straining things up to
too great an exactness, or not ; yet I suppose, none that do
not entirely set aside the sense of such scriptures as have
been mentioned, and deny those propositions which Dr. Tay-
lor himself allows to be contained in some of them, will deny
they prove, that no considerable time passes after men are ca-
pable of acting for themselves, as the subjects of God's
law, before they are guilty of sin ; because if the time were
considerable, it would be great enough to deserve to be taken
notice of, as an exception to such universal propositions, as.
In thy sight shall no man living be justified, &c. And if this be
allowed, that men are so prone to sin, that in fact all mankind
do sin, as it we?-^immediately, after they come to be capable
of it, or fail not to sin so soon, that no considerable time passes
before they rim into transgression against God ; it does not
much alter the case, as to the present argument. If the time
of freedom from sin be so small, as not to be worthy of notice
in the forementioned universal propositions of scripture, it
Is also so small, as not to be worthy of notice in the present
argument.
Vol. VI. W
162 ORIGINAL 9l5r.
A?fain, the reality and greatness of the depravity of man's
nature appears in this, that he has a prevailing propensity to
be continually sinning against God. What has been observ-
ed above, "will clearly prove this. That same disposition of
nature, which is an effectual propensity to immediate sin,
amounts to a propensity to continual sin. For a being prone
to continual sinning, is nothing but a proneness to immediate
sin continued. Such appears to be the tendency of nature to
sin, that as soon as ever man is capable, it causes him imme-
diately to sin, without suffering any considerable time to pass
without sin. And therefore, if the same propensity be con-
tin iicri ndimnished, there will be an equal tendency to im-
mediate sinning again, without any considerable time passing.
And so the same will always be a disposition still immediate-
ly to sin, with as little time passing without sin afterwards, as
at first. The only reason that can be given why sinning must
be immediate at first, is that the disposition is so great, that
it will not suffer any considerable time to pass without sin ;
and therefore, the same disposition being continued in equal
degree, without some new restraint, or contrary tendency, it
will still equally tend to the same effect. And though it is
true, the propensity may be diminished, or have restraints
laid upon it, by gracious disposals of providence, or merciful
influences of God's spirit ; yet this is not owing to nature.
That strong propensity of nature, by which men are so prone
to immediate sinning at first, has no tendency in itself to a
diminution ; but rather to an increase ; as the continued ex-
ercise of an evil disposition, in repeated actual sins, tends to
strengthen it more and more ; agreeable to that observation
of Dr. Taylor's, p. 228. " We are apt to be drawn into sin
by bodily appetites, and when once we are under the govern-
ment of these appetites, it is at least exceeding difficult, if
not impracticable, to recover ourselves, by the mere force of
reason." The increase of strength of disposition in such a
case, is as in a falling body, the strength of its tendency to de-
scend is continually increased, so long as its motion is contin-
ued. Not only a constant commission of sin, but a constant
increase in the habits and practice of wickedness, is the true
ORIGINAL SIN. 163
tendency of man's depraved nature, if unrestrained by divine
grace ; as the true tendency of the nature of an heavy body,
if obstacles are removed, is not only to fall with a continued
motion, but with a constantly increasing motion. And we
see, that increasing iniquity is actually the consequence of
natural depravity, in most men, notwithstanding all the res-
traints they have. Dispositions to evil are commonly much
stronger in adult persons, than in children, when they first
begin to act in the world as rational creatures.
If bin be such a thing as Dr. Taylor himself represents it,
f. 69. " A thing of an odious and destructive nature, the
corruption and ruin of our nature, and infinitely hateful to
God ;" then such a propensity to continual and increasing
sin, must be a very evil disposition. And if we may judge of
the perniciousness of an inclination of nature, by the evil of
the effect it naturally tends to, the propensity of man's nature
must be evil indeed ; for the soul being immortal. Dr. Tay-
lor acknowledges, p. 94. 5. it will follow from what has been
observed above, that man has a natural disposition to one of
these two things ; either to an increase of wickedness with-
out end, or till wickedness comes to be so great, that the ca-
pacity of his nature will not allow it to be greater. This be-
ing what his wickedness will come to by its natural tendency,
if divine grace does not prevent, it may as truly be said to be
the effect which man's natural corruption tends to, as that an
acorn in a pi-oper soil, truly tends by its nature to become a
great tree.
Again, that sin which is remaining in the hearts of the
best men on earth, makes it evident, that man's nature is cor-
rupt, as he comes into the world. A remaining depravity of
heart in the greatest saints, may be argued IVom the sins of
most of those who are set forth in scripture as the most emi-
nent instances and examples of virtue and piety ; and is also
manifest from this, That the scripture represents all God's
children as standing in need of chastisement. Heb. xii. 6.. ..8.
" For whom the Lord loveth, he chasteneth ; and scourgeth
every Son whom he receiveth. What Son is he, whom the
Father chasteneth not ? If ye re without chastisement, thefs
164 ORIGINAL SIN.
are ye bastards, and not sons." But this is directly and fully
asserted in some places ; as in that forementioned, Eccles. vii.
20. «' There is not a just man upon earth, that doeth good, and
sinneth not." Which is as much as to say, there is no man
on earth, that is so just, as to have attained to such a degree
of ris^hteousness, as not to commit any sin. Yea, the Apos»
tie James speaks of all Christians as often sinning, or com-
mitting many sins ; even in that primitive age of the Christ-
ian church, an age distinguished from all others by eminent
attainments in holiness ; James iii. 2, " In many things we
all offend." And that there is pollution in the hearts of ally
as the remainder of moral filth that was there antecedent to
all attempts or m»ans for purification, is very plainly declar-
ed, in Prov. xx. 9. " Who can say, I have made my heart
clean, I am pure from my sin ?"
According to Dr. Taylor men come into the world whol-
ly free from sinful propensities. And if so, it appears from
what has been already said, there would be nothing to hinder,
but that many, without being better than they are by nature,
might perfectly avoid the commission of sin. But much
more might this be the case with men after they had, by care,
diligence, and good practice, attained those positive habits of
virtue, whereby they are at a much greater distance from sin,
than they were naturally ; which this writer supposes to be
the case with many good men. But since the scripture
teaches us, that the best men in the world do often commit
sin, and have remaining pollution of heart, this makes it
abundantly evident, that men, when they are no otherwise
than they were by nature, without any of those virtuous at-
tainments, have a sinful depravity ; yea, must have great
corruption of nature.
ORIGINAL SIN. US
SECTION V.
T/ie defrravity of Nature appears-, in that the general Co7ise-
quence of the State and Tendency of Man^s Nature is a much
greater Degree of Sin^ than Righteousness ; not only with
respect to Value and Dement, but Matter and Quantity.
I HAVE before shewn, that there is a propensity in man's
nature to that sin, which in heinousness and ill desert im-
mensely outweighs all the value and merit of any supposed
good, that may be in him, or that he can do. I now proceed
to say further, that such is man's nature, in his present state,
that it tends to this lamentable effect ; that there should at
all times, through the course of his life, be at least much
more sin than righteousness, not only as to weight and value,
but as to matter and measure ; more disagreement of heart
and practice from the law of God, and from the law of nature
and reason, than agreement and conformity.
The law of God is the rule of right, as Dr. Taylor often
calls it : It is the measure of virtue and sin : So much
agreement as there is with this rule, so much is there of rec-
titude, righteousness, or true virtue, and no more ; and so
much disagreement as there is with this rule, so much sin
is there.
Having premised this, the following things may be here
observed.
I. The degree of disagreement from this rule of right is
to be determined, not only by the degree of distance from it
in excess, but also in defect ; or in other words, not only in
positive transgression, or doing what \s forbidden, but also in
withholding what is required. The Divine Lawgiver does as
much prohibit the one as the other, and does as much charge
the latter as a sinful breach of his law, exposing to his eternal
wrath and curse, as the former. Thus at the day of judg-
ment, as described Matth. xxv. The wicked are condemned
;«5 ORIGINAL SIN.
as cursed to everlasting Jlre, for their sin in defect and omis-
sion : / ii'as an hungred^ and ye gave me no meat^ £cc. And
the case is thus, not only when the defect is in word or behav-
ior, but in the inward temper and exercise of the mind. 1
Cor. xvi. 22, " If any man love not the Lord Jesus Christ,
let him be Anathema Maranatha." Dr. Taylor, speaking of
the sentence and punishment of the wicked, (Matth. xxv. 41,
46) says, p. 159, " It was manifestly for want of benevolence,
love, and compassion to their fellow creatures, that they were
condemned." And elsewhere, as was observed before, he
says, that the law of God extends to the latent firindples of
sin \o forbid them, and to condemn to eternal destruction for
them. And if so, it doubtless also extends to the inward
principles of holiness, to require them, and in like manner to
condemn for the want of them.
II. The sum of our duty to God, required in his law, is
love to God ; taking love in a large sense, for the true regard
of our hearts to God, implying esteem, honor, benevolence,
gratitude, complacence. Sec. This is not onlyVfery plain by
the scripture, but it is evident in itself. The sum of what the
law of God requires, is doubtless obedience to that law : No
law can require more than that it be obeyed. But it is man-
ifest, that obedience to God is nothing, any otherwise than as
a testimony of the respect of our hearts to God : Without
the heart, man's external acts are no more than the motions
of the limbs of a wooden image, have no more of the nature
of either sin or righteousness. It must therefore needs be
so, that love to God, or the respect of the heart, must be the
sum of the duty required towards God in his law.
III. It therefore appears from the premises, that whoso-
ever withholds more of that love or respect of heart from
God, which his law requires, than he affords, has more sin
than righteousness. Not only he that has less divine love,
than passions and affections which are opposite ; but ilso he
that does not love God half so much as he ought, or has rea-
son to do, has justly more wrong than right imputed to him,
according to the law of God, and the law of reason, he has
ORIGINAL SIN. ler
more irre8:ularity than rectitude, with regard to the law of ♦
love. The sinful disrespect or unrespectfulness of his heart
to God, is greater than his respect to him.
But what considerate person is there, even among the
more virtuous part of mankind, but what would be ashamed
to say, and profess before God or men, that he loves God half
so much as he ought to do ; or that he exercises one half of
that esteem, honor and gratitude towards God, which would be
altogether becoming him ; considering what God is, and what
great manifestations he has made of his transcendent excel-
lency and goodness, and what benefits he receives from him ?
And if few or none of the best of men can with reason and
truth make even such a profession, how far from it must the
generality of mankind be ?
The chief and most fundamental of all the commands of
the moral law, requires xis " to love the Lord our God tvith all
our hearts^ and tvilh all our souls, with all 07ir strength^ and all
our mind ;" that is plainly, with all that is within us, or to the
utmost capacity of our nature ; all that belongs to, or is com-
prehended tvithin the utmost extent or capacity of our heart
and soul, and mind and strength, is required. God is in
hirnself worthy of infinitely greater love, than any creature
can exercise towards him : He is worthy of love equal to
his perfections, which are infinite : God loves himself witli
no greater love than he is worthy of, when he loves himself
infinitely ; but we can give God no more than we have.
Therefore, if we give him so much, if we love him to the ut-
most extent of the faculties of our nature, we are excused ;
but when what is proposed, is only that we should love him
as much as our capacity will allow, this excuse of want of ca-
pacity ceases, and obligation takes hold of us ; and we are.
doubtless obliged to love God to the utmost of what is possi-
ble for us, with such faculties, and such opportunities and
advantages to know God, as we have. And it is evidently
implied in this great commandment of the law, that our love
to God should be so great, as to have the most absolute pos-
session of all the soul, and the perfect government of all thr
principles and springs of action that are in our nature.
168 ORIGINAL SIN.
Though it is not easy, precisely to fix the limits of maa*s
capacity, as to love to God ; yet in general we raay deter-
mine, that his capacity of love is coextended with his capacity
of knowledge ; the exercise of the understanding opens the
way for the exercise of the other faculty. Now, though we
cannot have any proper positive undersanding of God's infi-
nite excellency ; yet the capacity of the human understand-
ing is very great, and may be extended far. It is needless to
dispute, how far man's knowledge may be said to be strictly
comprehensive of things that are very great, as of the extent
of the expanse of the heavens, or of the dimensions of the
globe of the earth, and of such a great number, as of the
naany millions of its inhabitants. The word comprehensive
seems to be ambiguous. But doubtless we are capable of
some proper positive understanding of the greatness of these
things, in comparison of other things that we know, as un-
speakably exceeding them. We are capable of some clear
understanding of the greatness or considerableness of a whole
nation ; or of the whole world of mankind, as vastly exceed-
ing that of a particular person or family. We can positively
understand that the whole globe of the earth is vastly greater
than a particular hill or mountain. And can have some good
positive apprehension of the starry heavens, as so greatly ex-
ceeding the globe of the earth, than the latter is as it were
nothing to it. So the human faculties are capable of a real
and clear understanding of the greatness, glory and goodness
of God, and of our dependence upon him, from the manifes-
tations which God has made of himself to mankind, as being
beyond all expression above that of the most excellent human
friend, or earthly object. And so we are capable of an esteem
and love to God, which shall be proportionable, and as much
exceeding that which we have to any creature.
These things may help us to form some judgment, how
vastly the generality of mankind fall below their duty, with
respect to love to God ; yea, how far they are from commg
halfway to that height of love, which is agreeable to the rule
of right. Surely if our esteem of God, desires after him, and
delight in him, were such as become us, considering the
Ol^IGINAL SIN. 469
•ihings forementioncd, they would exceed our regard to oth«
er things as the heavens are high above the earth, and would
swallow up all other afFections like a deluge. But how far,
how exceeding far, are the generality of the world from any
appearance of being influenced and governed by such a de-
gree of divine love as this !
If we consider the love of God, with respect to that one
kind of exercise of it, namely, gratitude, how far indeed do
the generality of mankind come short of the rule of right and
reason in this ! If we consider how various, innumerable,
and vast the benefits are we receive from God, and how in-
finitely great and wonderful that grace of his is, which is re-
vealed and offered to them that live under the gospel, in that
eternal salvation which is procured by God's giving his only
begotten Son to die for sinners ; and also how unworthy we
are all, deserving (as Dr. Taylor co ifesses) eternal perdition
tinder God's wrath and curse ; how great is the gratitude
that would become us, who are the subjects of so many and
great benefits, and have such grace towards poor, sinful, lost
mankind set before us in so affecting a manner, as in the ex-
treme sufferings of the Son of God, being caiiifd through
lliose pains by a love stronger than death, a love that conquer-
ed those mighty agonies, a love whose length, and breadth,
and depth, and height, passes knowledge ? But oh ! What
poor returns I How little the gratitude ! How low, hov?"
•fjld and inconstant the affection in the best, compared with
the obligation ! And what then shall be said of the gratitude
of the generality ? Or rather, who can express the ingrati-
tude ?
If it were so, that the greater part of them that are called
€hristiLUis, were no enemies to Christ in heart and practice,
were not governed by principles opposite to him and his gos-
pel, but had some real love and gratitude ; yet if their love
falls vastly short of the obUt;aiion or occasion given, they are
guilty of shameful and odious ingratitude. As when a man
has been the subject of some instance of transcendent gene-
rosity whereby he has been relieved from the most extreme
calamity, and brought into very opulent, honorable, and hap-
VoL. VI. X
iro ORIGINAL SIN.
py circuTYistances, by a benefactor of excellent cljawcter j
and yet expresses no more gratuude on such an occasion than
would be requisite for some kindness comparatively infinitely
small, he may justly fall under the imputation of vile un»
thankfulness, and of much more ingratitude than gratitude ;
thous^h be may have no ill will to his benefactor, or no posi-
tive affecMon of mind contrary to thankfulness and benevo-
lence. What is odious in him is hia defect, whereby he falls
so vastly below his duty-
Dr. Turnbull abund.tntly insists, that the forces of the af-
fections naturally in man are well proportioned ; and oftem
puts a question to this purpose :....How man's nature could
have been better constituted in this respect ? How the affec-
tic ns of his heart could have been better proportioned I I
will now mention one instance, out of many that might be
mentioned :
Man, if his heart were not depraved, might have had a dis-
position to gratitude to God for his goodness, in proportion t»
his disposition to anger towards men for their injuries. When
I say in proportion, I mean considering the greatness and
number of favors and injuries, and the degree in which the
one and the other are unmerited, and the benefit received by
the former, and the damage sustained by the latter. Is there
not an apparent and vast difference and inequality in the dis-
positions to these two kinds of affection, in the generality of
brth old and young, adult persons and little children ? How
ready is resentment for injuries received from men ? An4
how easily js it raised in most, at least to an equality with the
desert ? And is it so with respect to gratitude for benefits
received from God, in any degree of comparison ? Dr. Turn-
bull pleads for the natural disposition to anger for injuries, as
being good and useful ; but surely gratitude to God, if we
were inclined to it, would be at least as good and useful as
the oiher.
How far the generality of mankind are from their duty
with respect to love to God, will further appear, if wc consid-
er that we are obliged not only to love him with a love of
gratitude for benefits received ; but true love t* God primari-
ORIGINAL SIN. IT I
Sy consists in a supreme regard to him for what he is in
himself. The tendency of true virtue is to treat every thing
as it is, and according to its nature. And if we regard the
Most High according to the infinite dignity and glory of his
nature, we shall esteem and love him with all our heart and
Soul, and to the utmost of the capacity of our nature, on this
account ; and not primarily because he has promoted our in-
terest. If God be infinitely excellent in himself, then he ic
infinitely lovely on that account, or in other words, infinitely
■worthy to be loved. And doubtless, if he be worthy to be
loved for this, then he ought to be loved for this. And it is
manifest there can be no true love to him, if he be not lo*'ed
for what he is in himself. For if we love him not for his
own sake, but for something else, then our love is not termi-
nated on him, but on something else, as its ultimate object.
That is no true value for infinite worth, which implies no
value lor that worthiness in itself considered, but only on the
account of something foreign. Our esteem of God is funda-
mentally defective, if it be not primarily for the excellency of
his nature, which is the foundation of all that is valuable in
him in any respect. If we love not God because he is what
he is, but only because he is profitable to us, in truth we love
him not at all ; if we seem to love him, our love is not to
him, but to something else.
And now I must leave it to every one to judge for him-
self, from his own opportunities of observation and informa-
tion concerning mankind, hov/ little there is of this disinter-
ested love to God, this pure divine afi'ection, in the world.
How very little indeed in comparison of other aifections alto-
gether diverse, which perpetually urge, actuate and govern
mankind, and keep the world, through all nations and ages,
in a continual agitation and commotion ! This is an evidence
of an horrid contempt of God, reigning in the world of man-
kind. It would justly be esteemed a great instance of disres-
pect and contempt of a prince, if one of his subjects, when
he came into his house, should set him below his meanest
slave. But in setting the Infinite Jehovah below earthly ob"
jects and enjoyments, men degrade him below those things^
172 ORIGINAL SIN.
between which and him there is an infinitely greater distance,
than between the highest earthly potentate, and the most ab-
ject of mortals. Such a conduct as the generality of men are
guihy of towards God, continually and through all ages, in
innumerable respects, v/ould be accounted the most vile, con-
temptuous treatment of a fellow creature of distinguished
dignity. Particularly men's treatment of the offers God
snakes of himself to them as their Friend, their Father, their
God, and everlasting portion ; their treatment of the exhibi-
tions he has made of his unmeasurable love, and the bound-
less riches of his grace in Christ, attended with earnest re-
pealed calls, counsels, expostulations and mtrealies, as also of
the most dreadful threatenings of his eternal displeasure and
vengeance.
Before I finish this Section, it may be proper to say some-
thing in reply to an objection, some may be ready to make
against the force of that argument, which has been used to
prove that men in general have more sin than righteousness,
namely, thqt they do not come halfway io that degree of
love to God, which becomes them, and is their duty.
The objection is this : That ihe argument seems to prove
too much, in that it will prove, that even good men themselves
have more sin than holiness, which also has been supposed.
But if this were true, it would follow that sin is the prevalent
principle even in good men, and that it is the principle which
has the predominancy in the heart and practice of the truly
pious, which is plainly contrary to the word of God.
I answer, if it be indeed so, that there is more sin, consist-
ing in defect of required holiness, than there is of holiness in
good men in this woild ; yet it will not follow that sin has
the chief government of their heart and practice, for two rea-
sons.
1. They may love God more than other things, and yet
there may not be so much love, as there is want of due love ;
er in other words, they may love God more than the world,
and therefore the love of God may be predominant, and yet
may not love God near half so much as they ought to do.
This need not be esteemed a paradox : A person may love R
ORTGIKAL SIN. 17S
father, mr smme f^real friend and benefactor, of a very excel-
lent character, more than some other object, a thousand limes
less worthy of his esteem and affection, and yet love him ten
times less than he ought ; and so be chargeable, all things
considered, with a deficiency in respect and gratitude, that is
very unbecoming and hateful. If love to God prevails above
the love of other things, then virtue will prevail above evil
affections, or positive principles of sin ; by which principles
St is, that sin has a positive power and influence. For evil
affections radically consist in inordinate love to other things
besides God ; and therefore, virtue prevailing beyond these,
•will have the governing influence. The predominance of the
love of God in the hearts of good men, is more from the na-
ture of the object loved, and the nature of the principle of true
love, than the degree of the principle. The object is one of
supreme loveliness ; immensely above all other objects in
worthiness of regard ; and it is by such a transcendent excel-
lency, that he is God, and worthy to be regarded and adored
as God ; and he that truly loves God, loves him as God :
True love acknowledges him to be God, or to be divinely and
supremely excellent ; and must arise from some knowledge,
sense, and conviction of his worthiness of supreme respect;
and though the sense and view of it may be very imperfect,
and the love that arises from it in like manner imperfect ; yet
if there be any realising view of such divine excellency, it
must cause the heart to respect God above all.
2. Another reason, why a principle of holiness maintains
the dominion in the hearts of good men, is tiie nature of the
covenant of grace, and the promises of that covenant, on
■which true Christian virtue relies, and which engage God's
strength and assistance to be on its side, and to help it against
enemy, that it may not be overcome. The just live by faith.
Holiness in the Christian, or his spiritual life, is maintained,
as it has respect by faith to its author and finisher ; and de-
Tives strength and efficacy from the divine fountain, and by
this means overcomes. For, as the apostle says, T/iis is the
■victory that overcomes the world., even our faith. It is our
f^ithin him who has promised, never to leave nor forsake his
IT4 ORIGINAL 9IN.
people, and not to forsake the work of his own hands, nor suf*
fer his people to be tempted above their ability, and that his
grace shall be sufficient for them, and that his strength shall
be made perfect in weakness, and that where he has begun t
jood work he will carry it on to the day of Christ.
SECTION VL
The Corrufttion of Man's Kature afifiears by its Tendency^ in
its present State^ to an extreme degree of Folly and Stupid-
ity in Matters of Religion.
IT appears, that tnan*s nature is greatly depraved, by
an apparent proneness to an exceeding stufiidity and soitish-
ness in those things wherein his duty and main interest are
chiefly concerned.
I shall instance in two things, viz. men's proneness to
idolatry ; and so general and great a disregard of eternal
things, as appears in them that live under the light of the
gospel.
It is manifest, that man's nature in its present state is at-
tended with a great propensity to forsake the acknowledg-»
ment and worship of the trne Cod, and to fall into the most
stupid idolatry. This has been sufficiently proved by known
fact, on abundant trial : Inasmuch as the world of mankind
in general (excepting one small people, miraculously deliver-*
cd and persevered) through all naMons, in all pans of thd
■world, ages after ages, continued without the knowledge and
worship of the true God, and overwhelmed in gross idolatry,
without the least appearance or prospect of its recovering it-
self from so great blindness, or returning from its brutish
principles and customs, till delivered by divine grace.
ORIGINAL SIN. lf$
in order to the most just arguing from fact, concerning^
<he tendency of man's nature, as that is in itself, it should Ije
inquired what the event has been, where nature has been left
to itself, to operate according to its own tendency, with least
opposition made to it by any thing supernatural ; rather than
in exempt places, where the infinite power and grace ol God
have interposed, and extraordinary means have been used to
stem the current, and bring men to true religion and virtue.
As to he means by which God's people of old, in the line of
Abraham, were delivered and preserved from idolatry, thef
were miraculous, and of mere grace : Nolwithstandmg which,
they were often relapsing into the notions and ways of the
heathen ; and when they had backslidden, never were recov-
ered, but by divine gracious interposition. And as to the
means by vyhich many Gentile nations have been delivered
since the days of the gospel, they are such as have been
wholy owing to most wonderful, miraculous, and infinite grace.
God was under no obligation to bestow on the heathen world
greater advantages than they had in the ages of their gross
darkness ; as appears by the fact, that God actually did not,
for so long a time, bestow greater advantages.
Dr. Taylor himself observes, (Key.^ p. 1.) " That in about
four hundred years after the flood, the generality of mankind
were fallen into idolatry." And thus it was every where
through the world, excepting among that people that was
saved and preserved by a constant series of miracles, through,
a variety of countries, nations, and climates, g-rea( enough ;
and through successive changes, revolutions, and ages, numc'
rous enough^ to be a sufficient trial of what nsankind are prone
to, if there be any such thing as a sufficient trial.
That men should forsake the true God for idols, is an evi-
dence of the most astonishing folly and stupidity, by God's
awn testimony, Jer. ii. 12, IS. " Be astonished, O ye heav-
ens, at this, and be ye horribly afraid, be ye very desolate,
saith the Lord : For my people have committed two evils ;
ihcy have forsaken me, the fountain of living waters, and
iiave hewed out to themselves cisterns, broken cisterns, that
«n hold no water.** And that mankind in general did thus.
176 ORIGINAL SIN.
so soon after the flood, was from the evil propensity of their
hearts, and because they did not like to retain God in their
knonvkdge ; as is evident by Rom. i- 28. And the universal-
ity of the effect shews that the cause was universal, and not
any thing belonging to the particular circumstances of one, or
only some nations or ages, but something belonging to that
nature that is common to all nations, and that remains the
same through all ages. And what other cause could this great
effect possibly arise from, but a depraved disposition, natural
to all mankind ? It could not arise from want of a sufficient
capacity or means of knowledge. This is in effect confessed
on all hands. Dr. Turnbull (Christian Philosophy, p. 21.)
says as follows : " The existence of one infinitely powerful,
wise, and good mind, the author, creator, upholder, and gov-
ernor of all things, is a truth that lies plain and obvious to all
that will but think." And (ibid, p. 245.) " Moral knowledge,
which is the most important of all knowledge, may easily be
acquired by all r.ien." And again, (ibid, p. 292.) " Every
man by himself, if he would duly employ his mind in the
contemplation of the works of God abnut him, or in the exam-
ination of his own frame might make very great progress in
the knowledge of the wisdom and goodness of God. This all
men, generally speaking, might do, with very little assist-
ance ; for they have all sufficient abilities for thus employing
theirminds, and have all sufficient time for it." Mr. Locke says
(Hu7nan Understanding, p. iv. Chap. iv. p. 242, Edit. 11.)
" Our own existence, and the sensible parts of the universe,
offer the proofs of a deity so clearly and cogently to our
thoughts, that I deem it impossible for a considerate man to
withstand them. For I judge it as certain and clear a truth,
as can any where be delivered, that the invisible things of
God are clearly seen from the creation of the world, being
understood by tbc things that are made, even his eternal pow-
er and godhead." And Dr. Taylor him' elf, (in p. 78) says,
«< The light given to all ages and nations of the world, is suf-
ficient for the knowledge and practice of their duty." And in
p. Ill, 112, citing those words of the apostle, Rom. ii. 14,
15, says, " This clearly supposes that the Gentiles, who were
ORIGINAL SIN. 177
then in the world, might have done the things contained in
the law by nature, or their natural power." And in one of the
next sentences, he says, "The apostle, in Rom. i. 19 21,
affirms that the Gentiles had light sufficient to have seen God's
eternal power and godhead, in the works of creation ; and
that the reason why they did not glorify him as God, wis be-
cause they became vain in their imaginations, and had dark-
ened their foolish heart ; so that they were without excuse."
And in his paraphrase on those verses in the 1st of Romans
he speaks of the " very heathens, that were without a written
yevelation, as having tliat clear and evident discovery of God's
being and perfections, that they are inexcusable in not glori-
fying him suitably to his excellent nature, and as the author
of their being and enjoyments." And in p. 146, 5, he says,
" God affords every man sufficient light to know his duty."
If all ages and nations of the world have sufficient light for the
knowledge of God, and their duty to him, then even such na-
tions and ages, in which the most brutish ignorance and bar-
barity prevailed, had sufficient light, if they had had but a
disposition to improve it ; and then much more those of the
heathen, which were more knowing and polished, and in ages
wherein arts and learning had made greatest advances. But
even in such nations and ages, th^^re was no advance made to-
wards true religion ; as Dr. Winder observes (History of
KnoivledgCy Vol. ii. p. 336) in the following words: "The
Pagan religion degenerated into greater absurdity, the further
it proceeded ; and it prevailed in all its height of absurdity,
when the Pagan nations were polished to the height. Though
they set out with the talents of reason, and had solid founda-
tions of information to build upon, it in fact proved, that with
all their strengthened faculties, and growing powers of reason,
the edifice of religion rose in the most absurd deformities and
dispositions, and gradually went on in the most irrational, dis-
proportioned, incongruous systems, of which the most easy-
dictates of reason would have demonstrated the absurdity.
They were contrary to all just calculations in moral mathe-
matics." He observes, " That their grossest abominations
first began in Egypt, where was an ostentation of the greatest
Vol. VI, Y
17B ORIGINAL SIN.
prop-ress in learning and science ; and they never renounced
clearly any of their abominations, or openly returned to the
worship of the one tree God, the Creator of all things, and to
the original, genuine sentinnents of the highest and most ven-
erable aniquity. The Pagan religion continued in this deep
stale ofcorriipticn to the last. The Pagan Philosophers, and
inquisitive men, made great improvements in many sciences,
and even in morality itself ; yet the inveterate absurdities of
Pagan idolatiy remained without remedy. Every temple
smoked with increase to the sun and moon, and other inani-
mate material luminaries, and earthly elements, to Jupiter,
Juno, Mars and Venus, Sec the patrons and examples of al-
most every vice. Hecatombs bled on the altars of a thous-
and gods ; as mad superstitions inspired. And this was not
the disgrace of our ignorant, untaught northern countries on-
ly ; but even at Jihens itself, the infamy reigned, and circu-
lated through all Greece ; and finally prevailed, amidst all
their learning and politeness, under the Ptolejnys in Egyfit,
and the Cesars at Rome. Now if the knowledge of the Pagan
world, in religion, proceeded no further than this ; if they re-
tained all their deities, even the most absurd of them their de-
ified beasts, and deified men, even to the last breath of Pagan
power ; wc may justly ascribe the great improvements in the
world, on the subject of religion, to divine revelation, either
vouchsafed in the beginning when this kno\vledp:e was com-
petently clear and copious ; or at the death of Paganism,
when this light slione forth in its consummate lustre at the
coming of Christ."
Dr. Taylor often speaks of the idolatry of the heathen
world, as great vj/ckechiess, in which they were wholly inex-
cusable ; and yet often speaks of their case as remediless, and
of them as being dead in sin, and unable to recover them-
selves. And if so, and yet, according to his own doctrine;
every age, and every nation, and every man, had sufficient
light afforded, to know God, and to know and do their whole
duty to him ; then their inability to deliver themselves must
be a moral inalMlity, consisting in a desperate depravity, anft
most evil disposition of heart.
ORIGINAL SIN. 179
And if there had not been sufficient trial of the propensity
of the hearts of mankind, throuG:h all those ages that passed
from Abraham to Christ, the trial has been continued down
to this day, in all those vast regions of the face of the earth,
that have remained without any efiects of the light of the
gospel ; and the dismal effect continues every where unvari-
ed. How was it with that multitude of nations inhabiting
south and north America ? What appearance was there, wheil
the Europeans first came hither, of their being recovered, or
recovering, in any degree, from the grossest ignorance, delu.«
sions, and most stupid Paganism ? And how is it at this day>
in those parts of Africa and Asia, into \yhich the light of the
gospel has not penetrated ?
This strong and universally prevalei^t disposition of man-
kind to idolatry, of which there has been such great trial, and
so notorious a^d vast proof, in fact, is a most glaring evidence
of the exceeding depravity of the human nature; as it is a
propensity, in the utmost degree, contrary to the highest end,
the main business, and chief happiness of mankind, consist-
ing in the knowledge, service, and enjoyment of the living
God, the Creator and Governor of the world ; in the highest
degree contrary to that for which mainly God gave mankind
more understanding than the beasts of the earth, and made
them wiser than the fowls of heaven ; which was, that they
might be capable ©f the knowledge of God ; and in the high-
est degree contrary to the first and greatest commandment
of the moral law, that ive should have no other gods before
Jehovah, and that we should love and adore him with all our
heart, soul, mind, and strength. The scriptures are abundant
in representing the idolatry of the heathen world, as their ex-
ceeding wickedness, and their most bru'ish stupidity. They
worship and trust in idols, are said to be like the lifeless stat-
ues they worship, like mere senseless stocks and stones.
Psalm cxv. 4 8, and cxxxv. 15 18.
A second instance of the natural stufiidity of the minds of
mankind, that I shall observe, is, that great disregard of their
own eternal interest^ which appears so remarkably, so gener-
ally among them that live under the gospel.
ISO ORIGINAL SIN.
As Mr. Locke observes (Human Understanding, Vol. I. p.
207.) " Were the will delermhied by the views of good, as it
appears in contemplation, greater or less to the understand-
ing, it could never get loose from the infinite, eternal joys of
heaven, once propo'oed, and considered as possible ; the eter-
nal condition of a future state infinitely outweighing the ex-
pectation of riches or honor, or any other worldly pleasure,
which we can propose to ourselves ; though we should grant
these the more probable to be obtained." Again (p. 228, 229^
" He that will not be so far a rational creature, as to reflect se-
riously upon infinite happiness and misery, must needs con-
demn himself, as not making that use of his understanding
he should. The rewards and punishments of another life,
%vhich the almighty has established, as the enforcements of
his laws, are of weight enough to determine the choice,
against whatsoever pleasure or pain this life can shew. When
the eternal state is considered but in its bare possibility, which
nobody can make any doubt of, he that will allow exquisite
and endless happiness to be but the possible consequence of a
good life here, and the contrary state the possible reward of a
bad one, must own himself to judge very much amiss, if he
does not conclude that a viriuous life, with the certain expect-
ntion of everlasting bli-^s, which may come, is to be preferred
To a vicious one, with the fear of that dreadful state of misery,
which it is very possible may overtake the guilty, or at least
the terrible, uncertain hope of annihilation. This is evident-
ly so ; though the virtuous life heie had nothing but pain,
and the vicious continual pleasure ; which yet is for the most
part quite otherwise, and wicked men have not much the
odds to brag of, even in their present possession : Nay, all
things rightly considered, have I think even the worst part
here. Bat when infiaiie happiness is put in one scale, against
infinite misery in the other ; if the worst that comes to the
pious man, if he raistahes, be the best that the wicked man
can attain to, if he be in the right ; who can, without madness,
run the venture ? Who in his wits would choose to come with-
in a possibility of infinite misery ? Wuich if he miss, there
is yet nothing to b.' go": by tint hazi-d : Whereas, on the'
ORIGINAL SIN. 181
other side, the sober man ventures nothing, ac^ainst infinite
happiness to be got, if his expectation comes to pass.
That disposition of mind which is a propensity to act
contrary to reason, is a depraved disposition. It is not be-
cause the facuhy of reason, which God has given to inankind,
is not sufficient fully to discover to them, that forty, sixty, or
an hundred years, is as nothing in comparisQn of eternity, in-
finitely less than a second of time to an hundred years, that
the greatest worldly prosperity and pleasure is not treated
with most perfect disregard, in all cases where there is any
degree of competition of earthly things, with salvation from
exquisite, eternal misery, and the enjoyment of everlasting
glory and felicity ; as certainly it would be, if men acted ac-
cording to reason. But is it a matter of doubt or controver-
sy, whether men in general do not shew a strong disposition
to act far otherwise, from their infancy, till death is in a sen-
sible approach ? In things that concern men's temporal in-
terest, they easily discern the difference between things of a
long and short continuance. It is no hard matter to convince
men of the difference between a being admitted to the accom-
modations and entertainments of a convenient, beautiful, well
furnished habitation, and to partake of the provisions and
produce of a plentiful estate for a day or a night, and having
all given to them, and settled upon them as their own, to
possess as long as they live, and to be their's, and their heirs
forever. There would be no need of men's preaching ser-
mons, and spending their strength and life, to convince men
of the difference. Men know how to adjust things in their
dealings and contracts one with another, according to the
length of time in which any thing agreed for is to be used or
enjoyed. In temporal affairs, men arc sensible that it con-
cerns them to provide for future lime, as well as for the pres-
ent. Thus common prudence teaches them to take care in
summer to lay up for winter ; yea, to provide a fund, and
get a solid estate, whence they may be supplied for a long
time to come. And not only so, but they are willing and for-
ward to spend and be spent, to provide that which will stand
their children in stead, after they are dead ; though it be
182 ORIGINAL SIN.
quite Tincertairif who shall use and enjoy what they lay up,
after ihey have left the world ; and if their children should
have the comfort of it, as they desire, they will not partake
■with them in that comfort, or have any more a portion in any
thing under the sun. In things wliich relate to men's tempo-
ral interest, they seem very sensible of the uncertainty of
life, especially of the lives of others ; and to make answerable
provision for the secuiity of their worldly interest, that no
con&i-ierablc part of it may vest only on so uncertain a foun-
dation, as the life of a neighbor or friend. Common discre-
tion leads men to take good care tliat their outward posses-
sions be well secured by a good and firm title. In worldly
concerns men are discerning of iheir opportunities, and care-
ful to injprove them before they are past. The husbandman
is careful to plow his ground and sow his seed in the proper
season, otherwise he knows he cannot expect a crop ; and
when the harvest is come, he will not sleep avray the time ;
for he knows, if he docs so, the crop will soon be lost. How
careful end eagle eyed is the merchant to observe and im-
prove his opportunities and advantages to enrich himself ?
How apt are men to be al rmed at the appearance of danger
to their worldly estate, or any thing that remarkably threatens
great loss or damage to their outward interest ? And how
will they bestir themselves in such a case, if possible to avoid
the threatened calamity ? In things purely secular, and not
of a moral or spiritual nature, men easily receive conviction
by past experience, when any thing, on repeated trial, proves
unprofitable or prejudicial, and are ready to take warning by
what they have found themselves, and also by the experience
of their neighbors and forefathers.
But if we consider how men generally conduct themselves
in things on v/hich their well being does infinitely more de-
pend, how vast is the diversity ? in these things how cold,
lifeless and dilatory ? With what difficulty are a few of mul-
titudes excited to any tolerable degree of care and diligence,
by the innumerable means used with men to make them wise
for themselves ? And when some vigilance and activity is
excited, how apt is it to die away, like a mere force against
ORIGINAL SIN. 183
a natural tendency ? What need of a constant repetition of
admonitions and counsels, to keep the heart from falling
asleep ? How many objections are made ? And how are
difficulties inagnified ? And how soon is the mind discour-
aged ? How many arguments, and often renewed, and vari-
ously and elaborately enforced, do men stand in need of, to
convince them of things that are selfevidert ? As that things
which are eternal, are infinitely more important than things
temporal, and the like. And after all, how very few are con-
vinced effectually, or in such a manner as to induce to a prac-
tical preference of eternal things ? How senseless are men
of the necessity of improving their time to provide for futuri-
ty, as to their spiritual interest, and their welfare in another
world ! Though it be an endless futurity, and though it be
their own personal, infinitely important good, after they are
dead, that is to be cared for, and not the good of their child-
ren, which they shall have no share in. Though men are so
sensible of the uncertainty of their neighbors' lives, when any
considerable part of their estates depends on the continuance
of them ; how stupidly senseless do they seem to be of the
uncertainty of their own lives, when their preservation from
immensely great, remediless, and endless misery, is risqued
by a present delay, through a dependence on future opportu-
nity ? What a dreadful venture will men carelessly and bold-
ly run, and repeat and multiply, with regard to their eternal
salvation, who are very careful to have every thing in a deed
or bond firm, and without a flaw ? How negligent are they
of their special advantages and opportunities for their soul's
good ? How hardly awakened by the most evident and im-
minent dangers, threatening eternal destruction, yea, though
put in mind of them, and much pains taken to point th.em
forth, shew them plainly, and fully to represent them, if pos-
sible to engage their attention to them ? How are they like
the horse, that boldly rushes into the battle ? How hardly
are men convinced by their own frequent and abundant expe-
rience, of the unsatisfactory nature of earthly things, and the
instability of their own hearts in their good frames and inten-
tions ? And how hardly convinced by their ov/n ob;:ervatioti.
184 ORIGINAL SIN.
and Ihe experience of all past generations, of tiie uncertainty
of life, and its enjoyments ? Psalm xlix. U, Sec. "Their
inward thouijht is, that their houses shall continue forever.
....Nevertheless, man being in honor, abideth not : He is
like the beasts that perish. This their way is their folly, yet
their posterity approve their sayings. Like sheep are they
laid in the grave."
In these things, men that are prudent for their temporal
interest, act as if they were bereft of reason : « They have
eyes, and see not ; ears, and hear not ; neither do they un-
derstand : They are like the horse and mule, that have no
xmderstanding." Jer. viii. 7. " The stork in the heaven
knoweth her appointed times ; and the turtle, and the
crane, and the swallow, observe the time of their coming i
but my people know not the judgment of the Lord."
These things are often mentioned in scripture, as eviden-
ces of extreme folly and stupidity, wherein men act the part
of enemies to themselves, as though they loved their own ru-
in ; Prov. viii. 36. « Laying wait for their own blood." Prov.
i. 18. And how can these things be accounted for, but by
supposing a most wretched depravity of nature ? Why oth-
erwise should not men be as wise for themselves in spiritual
and eternal things, as in temporal ? All Christians will con-
fess that man's faculty of reason was given him chiefly to ena-
ble him to understand the former, wherein his main interest,
and true happiness consists. This faculty would therefore
undoubtedly be every way as fit for the understanding of
them, as the latter, if net depraved. The reason why these
are understood, and not the other, is not that such things as
have been mentioned, belonging to men's spiritual eternal in-
tere-it, are more obscure and abstruse in their own nature-
For instance, the difference between long and short, the need
of providing for futurity, the importance of improving proper
opportunities, and of having good security, and a sure foun-
dation, in affairs wherein our interest is greatly concerned, &c.
these things are as plain in themselves in religious matters,
as in other matters. And we have far greater means to as-
sist us to be wise for ourselves in eternal, than in temporal
ORIGINAL SIN. 185
things. We have the abundant instruction of perfect and
infinite wisdom itself, to lead and conduct us in the paths of
righteousness, so that we may not err. And the reasons of
things are most clearly, variously, and abundantly set before
us in the word of God ; which is adapted to the faculties of
mankind, tending greatly to enlighten and convince the
mind : Whereas we have no such excellent and perfect
rules to instruct and direct us in things pertaining to our tem-
poral interest, nor any thing to be compared to it.
If any should say, it is true, if men gave full credit to what
they are told concerning eternal things, and these appeared
to thetm as real and certain things, it would be an evidence
of a sort of madness in them, that they shew no greater re-
gard to them in practice ; but there is reason to think, this
is not the case, the things of another world being unseen
things, appear to men as things of a very doubtful nature, and
attended with great uncertainty. In answer, I would observe,
agreeably to what has been cited from Mr. Locke, though
eternal things were considered in their bare possibility, if
men acted rationally, they would infinitely outvvei>;(h all tem-
poral things in their influence on their hearts. And I would
also observe, that the supposing eternal things not to be fully
believed, at least by them who enjoy the light of the gospel,
does not weaken, but rather strengthen the argument ior the
depravity of nature. For the eternal world being what God
had chiefly in view in the creation of men, and the things of
this world being made to be wholly subordinate to the otlier,
man's state here being only a state of probation, prepara-
tion, and progression, with respect to the fuiure state,
and so eternal things being in effect men's all, their whole
concern ; to understand and know vi'hich, it chiefly viras, that
they had understanding given them ; and it concerning them
infinitely more to know the truth of eternal things than any
other, as all that are not infidels will own ; therefore we may
undoubtedly conclude, that if men have not respect to them
as real and certain things, it cannot be for want of sufficient
evidence of their truth, to induce them so to regard them ;
especially as to them that live under that light, which God
Vol. VI. Z
186 ORIGINAL SIN.
has appointed as the most proper exhibition of the nature and
evidence of these things ; but it must be from a dreadful stu-
pidity of mind, occasioning a sottish insensibiUty of their truth
and importance, Avhen manifested by the clearest evidence.
SECTION VII.
That Man's nature is corrufit, afifiears in that vastly the greater
part of mankind.) in all ages, have been wicked Men.
THE depravity of man's nature appears, not only in its
propensity to sin in sowze degree, which renders a man an
evil or wicked man in the eye of the law, and strict justice, as
was before shewn ; but it is so corrupt, that its depravity ei-
ther shews that men ai-e, or tends to make them to be, of
such an evil character, as shall denominate them wicked men,
according to the tenor of the covenant of grace.
This may be argued from several things which have been
already observed ; as from a tendency to continual sin, a
tendency to much greater degrees of sin than righteousness,
and from the general extreme stupidity of mankind. But
yet the present state of man's nature, as implying or tending
to a wicked character, may be worthy to be more particularly-
considered, and directly proved. And in general, this ap-
pears in that there have been so very few in the world, from
age to age, ever since the world has stood, that have been of
any other character.
It is abundantly evident in scripture, and is what I sup-
pose none that call themselves Christians will deny, that the
whole world is divided into good and bad, and tliat all mankind
at the day of judgment will either be approved as righteous,
or condemned as wicked ; either glorified as children of the
kingdorn, or cast into a furnace of fire, as children of the imked
ORIGINAL SIN. 18?
I need not stand to shew what things belong to the char-
acter of such as shall hereafter be accepted as righteous, ac-
cording to the word of God- It may be sufficient for my
present purpose, to observe what Dr. Taylor himself speaks
of. as belonging essentially to the character of such. In p.
20:5, he says, " This is infallibly the character of true Christ-
ians, and what is essential to such, that tliey have really mor-
tifiefl the flesh with its lusis ; they are dead to sin, and live no
longer therein ; the old man is crucified, and the body of sin
destroyed ; they yield themselves to God, as those that arc
alive from the dead, and their members as instruments of
righteousness to God, and as servants of righteousness to ho-
liness." There is more to the like purpose in the two next
ptiges. In p. 228, he says, " Whatsoever is evil and corrupt
in us, we ought to condemn ; not so, as it shall still remain
in us, that we may always be condemning it, but that Ave may
speedily reform, and be efiectuaily delivered from it ; other-
wise certainly we do not come up to the character of the true
disciples of Christ."
In page 248, he says, " Unless God's favor be preferred
before all other enjoyments whatsoever, unless there be a de-
light in the worship of God, and in converse with him, unless
every appetite be brought into subjection to reason and truth,
and unless there be a kind and benevolent disposition towards
our fellow creatures, how can the mind be fit to dwell with
God, in his house and family, to do him service in his king-
dom, and to promote the happiness of any part of his crea-
tion." And in his Key, §286, page 101, 102, &c. shewing
there, ivhat it is to be a true C/iristia?!, he says among other
things, " That he is one who has such a sense and persuasion
of the love of God in Christ, that he devotes his life to the
honor and service of God, in hope of eternal glory. And
that to the character of a true Christian, it is absolutely neces-
sary that he diligently study the things that are fieely given
him of God, viz. his election, regeneration, 8cc. that he may
gain a just knowledge of those inestimable privileges, may
taste that the Lord is gracious, and rejoice in the gospel sal-
vation, as his greatest happiness and glory. It is necessary
188 ORIGINAL SIN.
that he work these blessings on his heart, till they become a
vital principle, producing in him the love of God, engaging
him to all cheerful obedience to his will, giving him a proper
dignity and elevation of soul, raising him above the best and
worst of this world, carrying his heart into heaven, and fixing
his affections and regards upon his everlasting inheritance}
and the crown of glory laid up for him there. Thus he is
armed against all the temptations and trials resulting from
any pleasure or pain, hopes or fears, gain or loss, in the
present world. None of these things move him from a
faithful discharge of any part of his duty, or from a firm at-
tachment to truth and righteousness ; neither counts he his
very life dear to him, that he may do the will of God, and
finish his course with joy. In a sense of the love of God in
Christ, he maintains daily communion with God, by reading
and meditating on his word. In a sense of his own infirmity,
and the readiness of the divine favor to succor him, he daily
addresses the throne of grace, for the renewal of spiritual
strength, in assurance of obtaining it, through the one Media-
tor Christ Jesus. Enlightened and directed by the heavenly
doctrine of the gospel," Sec*
Now 1 leave it to be judged by every one that has any de-
gree of impartiality, whether there be not sufficient grounds
to think, from what appears every where, that it is but a very
small part indeed, of the many myriads and millions which
overspread this globe, who are of a character that in any wise
answers these descriptions. However, Dr. Taylor insists
that all nations, and every man on the face of the earth, have
light and means sufficient to do the whole will of God, even
they that live in the grossest darkness of paganism.
Dr. Taylor in answer to arguments of this kind, very im-
pertinently from time to lime objects, that we are no judges
of the viciousness of men's characters, nor are able to decide
in what degree they are virtuous or vicious. As though we
» What Dr. TurnbuU says ot the character of a good man, is also worthy
to be observed, ihiistian Philosophy p. 86,258, 259, 2881 375, 376, 409,
410.
ORIGINAL SIN. i89
could have no good grounds to judge, that any thing apper-
taining to the qualities or properties of the mind, which is in-
visible, is general or prevailing among a multitude or collec-
tive body, unless we can determine how it is with each indi-
vidual. I think I have sufficient reason, from what I know
and have heard of the American Indians, to judf^e, that there
are not many good philosophers among them ; though the
thoughts of their hearts, and the ideas and knowledge they
have in their minds, are things invisible ; and though I have
never seen so much as a thousandth part of the Indians ; and
with respect to most of them, should not be able to pronounce
peremptorily concerning any one, that he was not very know-
ing in the nature of things, if all should singly pass before me.
And Dr. Taylor himself seems to be sensible of the false-
ness of his own conclusions, that he so often urges against
others ; if we may judge by his practice, and the liberties he
takes, in judging of a multitude himself. He, it seems, is
sensible that a man may have good grounds to judge, that
wickedness of character is general in a collective body ; be-
cause he openly does it himself. (JK^ey, p. 102.) After declar-
ing the things which belong to the character of a true Christ-
ian, he judges of the generality of Christians, that they have
cast off these things, that they are a fieofile that do err in their
hearts, and have not knotvn God's ways. P. 259, he judges that
the generality of Christians are the jnost wicked of all mankind ;
when he thinks it will throw some disgrace on the opinion of
such as he opposes. The like we have from time to time in
other places, as p. 168, p. 258. Key, p. J27, 128.
But if men are not sufficient judges, whether there are
few of the world of mankind but what are wicked, yet doubt-
less God is sufficient, and his judgment, often declared in his
word, determines the matter. Matth. vii. 13, 14. " Enter ye
in at the strait gate ; for wide is the gate, and broad is the
way that leadeth to destruction, and many there be that go in
thereat : Because strait is the gate, and narrow is the way
that leadeth to life, and few there be that find it." It is man-
ifest, that here Christ is not only describing the state of things,
as it was at that day, and does not mention \\\q comparative
190 ORIGINAL SIN.
smallness of the number of them that are saved, as a conse-
quence of the peculiar perverseness of that people, and of
that generation ; but as a consequence of the general citcum-
stances of the way to life, and the way to destruction, the
broadness of the one, and tlie narrowness of the other. In
the straitness of the gate. Sec. I suppose none will deny, that
Christ has respect to the strictness of those rules, which he
had insisted on in the preceding sermon, and which render
the way to life very difncult to mankind. But certainly these
amiable rules would no; be difficult, Mere they not contrary to
the natural inclinations of men's hearts ; and they would not
be contrary to those inclinations, were these not depraved.
Consequently the wideness of the gate, and broadness of the
T,vay, that leads to destruction, in consequence of which many
go in thereat, must imply the agrceableness of this way to
inen's natural inclinations. The like reason is given by-
Christ, why few arc saved. Luke xiii. 23, 24. " Then said
one unto him, Lord, are there few savfed ? And he said unto
them, strive to enter in at the strait gate : For many I say
unto you, shall seek to enter in, and shall not be able.'"' That
there are generally but few good men in the world, even
among them that have those most distinguishing and glori-
ous advantages for it, which they are favored v/ith, that live
under the gospel, is evident by that saying of our Lord, from
time to time in his mouth, 7nany are called, but Jew are chosen.
And if there are but few among these, how few, how very
few indeed, must persons of this character be, compared with
the whole world of mankind ? The exceeding smallness of
the number of trne saints, compared with the whole world,
appears by the representations often made of them as distin-
guished from the world ; in which they are spoken of as call-
ed and chosen out of the world, redeemed from the earth,
redeemed from among men ; as being those that are of God,
while the whole world lielh in wickedness, and the like. And
if we look into the Old Testament, we shall find the same
testimony given. Prov. xx. 6. " Most men will proclaim
every man his own goodness : But a faithful man who can
find ?" By a faithful man, as the phrase is used in scripture,.
ORIGINAL SIN, 191
is intended much the same as a sincere, upright, or truly-
good man ; as in Psal. xii. 1, and xxxi. 23, and ci. 6, and oth-
er places. Again, Eccl. vii. 25. ...29. " I applied mine heart
to know, and to search, and to find out wisdom, and the rea-
son of things, and to know the wickedness of folly, even of
foolishness and madness : And I find more bitter than death,
the woman whose heart is snares, Sec. ..Behold, this have I
found, sailh the preacher, counting one by one, to find out
the account, which yet my soul seeketh, but I find not : One
man among a thousand have I found ; but a woman among
all these have I not found. Lo, this only have I found, that
God made man upright ; but they have sought out many in-
ventions." Solomon here signifies, that when he set him-
self diligently to find out the account or proportion of true
wisdom, or thorough uprightness among men, the result was,
that he found it to be but as one to a thousand, &c. Dr. Tay-
lor on this place, p. 184, says, " The v/ise man in the context,
is inquiring into the corruption and depravity of mankind, of
the men and women, that lived iij. his time." As though what
he said represented nothing of the state of things in the world
in general, but only in his time. But does Dr. Taylor or any
body else, suppose this only to be the design of that book, to
represent the vanity and evil of the v.'orld in that time, and to
shew that all was vanity and vexation of spirit in Solomon's
day ? (Which day truly we have reason to think, was a day of
the greatest smiles of heaven on that nation, that ever had
been on any nation from the foundation of tiie world.) Not only
does the subject and argument of the whole book shew it to
be otherwise ; but also the declared design of the book in the
first chapter ; where the world is represented as very much
the same, as to the vanity and evil it is full of, from age to
age, making little or no progress, after all its revolutions and
restless motions, labors and pursuits, like the sea, that has all
the rivers constantly emptying themselves into it, from age
to age, and yet is never the fuller. As to that place, Prov.
XX. 6. « A faithful man, who can find ?" There is no more
reason to suppose that the wise man has respect only to his
time, in thesewords, than in those immediately preceding,
192 ORIGINAL SIN.
counsel in the heart of a man is like decji waters ; but a man of
jmderstanding -will draw it out. Or in the words next follow-
ing, The just man noalketh in his integrity : His children are
blessed after him. Or in any other Proverb in the whole book.
And if it were so, that Solomon in these things meant only to
describe is own times, it would not at all weaken the argu-
ment. For, if we observe the history of the Old Testament,
there is reason to think there never was any time from Josh-
ua to the captivity, wherein wickedness was more restrained,
and virtue and religion more encouraged and promoted, than
in David's and Sclomon's times. And if there was so little
true piety in that nation that was the only people of God un-
der heaven, even in their very best times, what may we sup-
pose concerning the world in general, take one time with
another ?
Notwithstanding what some authors advance concerning
the prevalence of virtue, honesty, good neighborhood, cheer-
fulness, 8cc. in the world ; Solomon, whom we may justly
esteem as wise and just an observer of human nature, and
the state of the world of mankind, as most in these days (be-
sides, Christians ought to remember, that he wrote by divine
inspiratioT ) judged the world to be so full of wickedness, that
it was better never to be born, than to be born to live only in
such a world. Eccles iv. at the beginning. « So I returned
and considered ail the oppressions that are done under the
sun; and behold, the tears of such as were oppressed, and
they had no comforter : And on the side of their oppressors
there was power ; but they had no comforter. Wherefore, I
praised the dead, which were already dead, more than the liv-
ing, which are yet alive. Yea, better is he than both they,
which hath not yet been ; who hath not seen the evil work
'that is done imder the sun." Surely it will not be said that
Solomon has only respect to his times here too, when he
speaks of the opprc-sions of them that were in power : since
he himself, and others appohited by him, and wholly under
bis control, were the men that weie in power in that land, and
in almost all the neighboring countries.
ORIGINAL SIN. 19S
The same inspired writer say*?? Eccles. ix. 3. " The heart
of the sons of men is full of evil ; and madness is in their
heart while they live ; and after that they go to the dead."
If these general expressions are to be understood only of some,
and those the less part, when in general, truth, honesty, good
nature, &c. govern the world, why are such general express-
ions from time to time used ? Why does not this wise and
noble, and great soul'd Prince express himself in a more gen-
erous and benevolent strain, as well as more agreeable to
truth, and say. Wisdom is in the hearts of the sons of Ken ivhile
they live, Sec. .instead of leaving in his writings so many sly,
illnatured suggestions, which pour such contempt on the hu-
man nature, and tend so much to excite mutual jealousy and
malevolence, to taint the minds of mankind through all gene-
rations after him ?
If we consider the various successive parts and periods of
the duration of the world, it will, if possible, be yet more evi-
dent, that vastly the greater part of mankind have, in all ages,
been of a wicked character. The short accounts we have of
Adam and his family are such as lead us to suppose, that far
the greatest part of his posterity in his life time, yea, in the
former part of his life were wicked. It appears, that his eld-
est son, Cain, was a very wicked man, who slew his right-
eous brother Abel. And Adam lived an hundred and thirty
years before Seth was born ; and by that time, we may sup-
pose, his posterity began to be considerably numerous :
When he was born, his mother called his name Seth ; for God,
said she, hath appointed jne another seed instead of Abel. Which
naturally suggests this to our thoughts ; that of all her seed
then existing, none were of any such note for religion and
vii'tue, as that their parents could have any great comfort in
them, or expectation from them on that acrount. And by
the brief hisiory we have, it looks as if (however there might
be some intervals of a revival of religion, yet) in the general,
mankind grew more and more corrupt till the flood. It is
Signified, that tohsji men began to multiply 07i the face of the
earthy wickedness prevailed exceedingly. Gen. vi. at the be»
ginning. And that before God appeared to Noah, ro com^
Vol, VI a A
194 ORIGINAL SIN.
mand him to build the Ark, one hundred and twenty years be-
fore the flood, the world had long continued obstinate in great
and general wickedness, and the disease was become invete-
rate. The expressions we have in the 3, 5, and 6 verses of
that chapter suggest as much : " And the Lord said, my
Spirit shall not always strive with man ; and God saw, that
the wickedness of man was great on the earth, and that every
imagination of the thought of his heart was evil, only evil
continually ; and it repented the Lord, that he had made man
on the earth, and it grieved him at his heart." And by that
Unie, all Jlesh hod corrufUed his ivay nfion the ear(h, v. 12.
And as Dr. Taylor himself observes, p. 122. « Mankind
were universally debauched into lust, sensuality, rapine, and
injustice."
And with respect to the period after the flood, to the call-
ing of Abraham ; Dr. Taylor says, as has been already ob-
served, that in about four hundred years after the flood, the
ffetaerality of mankind were fallen into idolatry ; which was
^'efore the passing away of one generation ; or before all they
were dead, that came out of the Ark. And it cannot be
thought, the world sunk into that so general and extreme de-
gree of corruption, all at once ; but that they had been grad-
ually growing more and more corrupt ; though it is true, it
tnust be by very swift degrees, (however soon we may sup-
pose they began) to get to that pass in one age.
And as to the period from the calling of Abraham to the
cbining of Christ, Dr. Taylor justly observes as follows :
fKey^ p. 133.) " If we reckon from the call of Abraham to
the coming of Christ, the Jewish dispensation continued one
thousand nine hundred and twentyonc years ; during which
period, the other families and nations of the earth, not only
lay out 01 God's peculiar kingdom, but also lived in idolatry,
great ignorance, and wickedness." And with regard to that
one only exempt family or nation of the Israelites, it is evi-
dent that wickedness was the generally prevailing character
among them, from age to age. If we consider how it was
with Jacob's family, the behavior of Reuben with his father's
concubine, the bel>avior of Judah with Tamar, the conduct of
ORIGINAL SIN. 195
Jocob's sons in general (though Simeon and Levi were lead-
ing) towards the Shechemites, the behavior of Joseph's ten
brethren in their cruel treatment of him ; we cannot think,,
that the character of true piety belonged to many of them, ac-
according to Dr. Taylor's own notion of such a character ;
though it be true, they might afterwards repent. And with
respect to the time the children of Israel were in Egypt ; the
scripture, speaking of them in general, or as a collective
body, often represents them as complying with the abomina-
ble idolatries of the country.* And as to that generation
which went out of Egypt, and wandered in the wilderness,
they are abundantly represented as extremely and alniobt uni-
versally wicked, perverse, and children of divine wrath. And
after Joshua's death, the scripture is very express, that wick-
edness was the prevailing character in the nation, from age to
age. So it was till Samuel's time. 1 Sum. viii. 7, 8. " They
have rejected me, that I should not reign over them ; accord-
ing to all their works which they have done, since the day
that I brought them out of Egypt, unto this day." Yea, so it
was till Jeremiah and Ezekiel's time. Jer. xxxii. 30, 31,
" For the children of Israel, and the children of Jiulah, have
only done evil before me from their youth ; for the children
of Israel have only provoked me to anger v.ith the work of
their hands, saith the Lord : For this city hath been to me a
provocation of mine anger, and of my fury, from the day they
built it, even unto this day." (Compare chap. v. 21, 23, and
chap. vii. 25. ...27.) So Ezek. ii. 3, 4, " I send thee to the
children of Israel, to a rebellious nation, that hath rebelled
against me, they and their fathers have transgressed against
me, even unto this very day : For they are impudent children,
and stiffhearted." And it appears by the discourse of Ste-
phen (Acts vii.) that this was generally the case with that na-
tion, from their first rise, even to the days of the apostles. Af-
ter his summary rehearsal of the instances of their perverse-
ness from the very time of their selling Joseph into Egypt,
he concludes (Verse 51.... 53.) " Ye stiffnecked, and uncir-
* Levit. xvii. 7. Josh, v, 9, and xxiv, 14. Ezek. xx, 7, 8, and xxiii. 3.
196 ORIGINAL SIN.
cumcised in heart and cars, ye do always resist the Holy
Ghost. As your Fathers did, so do ye. Which of the Proph-
ets have not your Fathers persecuted ? And they have slain
them which shewed before of the coming of that just one, of
■whom ye have been now the betrayers and murderers :
Who have received the law by the disposition of angels, and
have not kept it."
Thus it appears, that v.'ickedness was the generally pre-
vailing character in all the nations of mankind, till Christ
came. And so also it appears to have been since his coming
to this day. So in the age of the apostles ; though then,
among those that were converted to Christianity, were great
numbers of persons eminent for piety ; yet this was not the
case with the greater part of the world, or the greater part of
any one nation in it. There was a great number of persons
of a truly pious character in the latter part of the apostolic
age, when multitudes of converts had been made, and Christ-
ianity Avas as yet in its primitive purity. But what says the
Apostle John of the church of God at that time, as compared
with the rest of the world ? 1 John v. 19. " W^e know that
we are of God, and the whole world lieth in wickedness."
And after Christianity came to prevail, to that degree, that
Christians had the upper hand in nations and civil communi-
ties, still the greater part of mankind remained in their old
heathen state ; which Dr. Taylor speaks of as a state of great
ignorance and ivickedness. And besides, this is noted in all
ecclesiastical history, that as the Christians gained in power
and secular advantages, true piety declined, and corruption
and wickedness prevailed among them. And as to the state
of the Christian world, since Christianity began to be estab-
lished by human laws, wickedness for the most part has
greatly prevailed ; as is very notorious, and is implied in
what Dr. Taylor himself says : He, in giving an account how
the doctrine of Oriij,inal Sin came to prevail among Christians,
says, p. 167. 5. '^ That the Christian religion was very early
and grievously corrupted, by dreaming, ignorant, supersti-
tious monks." In p. 259, he says, '' The generality of Christ-
'::ins have embraced this persuasion concerning Original Siu ;
ORIGINAL SIN. 19?
and the consequence has been, that the generality of Christ-
ians have been the most wicked, lewd, bloody, and treacher-
ous of all mankind."
Thus, a view of the several successive periods of the past
duration of the world, from the beginning to this day, shews,
that wickedness has ever been exceeding prevalent, and has
had vastly the superiority in the world. And Dr. Taylor him-
self in effect owns that it has been so ever since Adam first turn-
ed into the way of transgression, p. 168. » It is certain f says he)
the moral circumstances of mankind, since the lime Adam first
turned into the way of transgression, have been very different
from a state of innocence. So far as we can judge from his-
tory, or what we know at present, the greatest part of mankind
have been, and still are very corrupt, though not equally so
in every age and place." And lower in the same page, he
speaks of Adam^s jiosterity^ as having sunk t/ierjtselves into the
most lamentable degrees of ignorance, sii/ierstition, idolatri/j in-
justice, debauchery, Sec.
These things clearly determine the point, concerning the
tendency of man's nature to wickedness, if we may be allow-
ed to proceed according to such rules and methods of reason-
ing, as are universally made use of, and never denied, or
doubted to be good and sure, in experimental philosophy ;*
or may reason from experience and facts, in that manner
which comnion sense leads all mankind to in other cases. If
experience and trial will evince any thing at all concerning
the natural disposition of the hearts of mankind, one would
think the experience of so many ages, as have elapsed since
the beginning of the world, and the trial as it were made by
hundreds of different nations together, for so long a time,
should be sufficient to convince all, that wickedness is agree-
able to the nature of mankind in its present state.
* Dr. Turnbull, though so great an enemy to the Joctrine of the Depravi-
Uy of Nature, yet greatly insists upon it, that the experimental method
of reasoning ought to be gone into in moral matters, and things pertaining
to the human nature, and should chiefly bq relied upon, in moral, as well as
ratijral philosophy. See Mrod. to Mar. Phil.
'-^^ ORIGINAL SIK.
Here, to strengthen the argument, if there were any need
of it, I might observe some further evidences than those
■which have been already mentioned, not only of the ex^en?
and generality of the prevalence of wickedness in the world,
but of the height to which it has risen, and the degree in
which it has reigned. Among innumerable things which
shew this, I shall now only observe this, viz. the degree in
■which mankind have from age to age been hurtful one to
another. Many kinds of brute animals are esteemed very
noxious and destructive, many of them very fierce, voracious,
and many very poisonous, and the destroying of them has al-
-vvays been looked upon as a public benefit ; but have not
mankind been a thousand times as hurtful and destructive as
any one of them, yea, as all the noxious beasts, birds, fishes,
and reptiles in the earth, air, and water, put together, at least
of all kinds of animals that are visible ? And no creature can
be found any where so destructive of its own kind as mankind
are. All others for the most part are harmless and peacea-
ble, with regard to their own species. Where one wolf is
destroyed by another wolf, one viper by another, probably a
thousand of mankind are destroyed by those of their own spe-
cies. Well, therefore, might our blessed Lord say, when send-
ing forth his disciples into the world, 3Iatth. x. 16, 17, Be-
hold, I send xjou forth as sheefi in the midst qfivolves ;....but
BEWAiiE OF MEx. As much as to say, I send you forth as
slieep among wolves. But why do I say, wolves ? I send you
forth into the wide world of 7?u?i,that are fur more hurtful and
pernicious, and that you had much more need to beware of,
than wolves.
It would be strange indeed, that this should be the state
of the world of mankind, the chief of the lov>'er creation, dis-
tinguished above all by reason, to that end that they might be
capable of religion, Avhich summarily consists in love, if men,
as they come into the woild, are in their nature innocent and
harmless, undepraved, and perfectly free from all evil propen-
sities.
ORIGINAL SIN. i^9
SECTION VIII.
7he native Depravity of Mankind afi/iears, in that there haa
been so little good effect of so manifold and great means
used to promote Virtue in the World.
THE evidence of the native corruption of mankind, ap-
pears much more glaring, when it is considered that the
world has been so generally, so constantly, and so exceed-
ingly corrupt, notwithstanding the various, great and continu-
al means, that have been used to restrain men from sin, and
promote virtue and true religion among them.
Dr. Taylor supposes all that sorrow an^ death, which
came on mankind,in consequence of Adam's sin, was brought
on them by God, in great favor to them ; as a benevolent
Father, exercising an wholesome disci/iline towards his child-
ren, to restrain thetn from sin, by increasing the vanity of all
earthly things, to abate their force to tempt and delude ; to
induce them to be moderate in gratifying the appetites of
the body ; to mortify pride and ambition ; and that men
might always have before their eyes a striking demon-
stration^ that sin is ivfnitely hateful to God, by a sight of
that, than loMch nothing is more proper to give them the
utmost abhorrence of iniquity, and to fix in their minds u2
sense of the dreadful consequences of sin. Sec. &c. And ill
general, that they do not come as. punishments, but purely as
means to keep men from vice, and to make them better. If
it be so, surely they are great means indeed. Here is a
mighty alteration : Mankind, once so easy and happy, health-
ful, vigorous and beautiful, rich in all the pleasant and abund-
ant blessings of Paradise, now turned out, destitute, weak,
and decaying, into a wide, barren world, yitlding biias's and
thorns, instead of the delightful growth and sweet fruit of the
garden of Eden, to wear out life in sorrow and toil, on the
2D9 ORIGINAL SIN.
ground cursed for his sake ; and at last, either through long
languislinient and lingering decay, or severe pain and acute
disease, to expire and turn to putrefaction and dust. If these
are only used as medicines, to prevent and to cure the diseases
of the mind, they are sharp medicines indeed, especially
death ; which, to use Hczekiah's representation, is, as it
were, breaking' all his bonea : And one would think, should
be very efieciual, if the subject had no depravity, no evil and
contrary bias, to resist and hinder a proper effect ; especially
in the old world, when the thiiig which was the first occasion
of this terrible alteration, this severity of means, was fresh in
memory, Adam continuing alive near two thirds of the time
that passed before the flood ; so that a very great part of
those that were alive till the flood, might have opportunity
of seeing and conversing with him, and hearing from his
mouth, not only an account of his fall, and the introduction of
the awful consequences of it, but also of his first finding him-
self in existence in the new created world, and of the creation
of Eve, and the things which passed between him and his
Creator in Paradise.
But what was the success of these great means, to restrain
men from sin, and to induce them to virtue ? Did they prove
sufficient ? Instead of this, the world soon grew exceeding
corrupt, till it came to that, to use our author's own words,
that manki7id were universally debauched into lust, sensualitijy
rapine, and injustice.
Then God used further means : He sent A''oah, a preach-
er of righteousness, to warn the world of the universal de-
struction which would come upon them by a flood of waters,
if they went on in sin. Which warning he delivered with
these circumstances, tending to strike their minds, and com-
mand their attention ; that he immediately went about ouild-
ing that vast structure of the ark, in which he must employ
a great number of hands, and probably spent all he had in
the world, to save himself and his family. And under these
uncommon means God wailed upon them one hundred and
twenty years ; but all to no effect. The whole world, for
ought appears, continued obstinate, and absolutely incorrigi-
ORIGINAL SIN. 201
hie ; so that nothing remained to be done with them, but ut-
terly to destroy the inhabitants of the earth, and to begin a
new world from that single family who had distinguished
themselves by their \irtue, that from ihem might be propaga-
ted a new and purer race. Accordingly this was done ; and
the inhabitants of this new world, of Noah's posterity, had
these new and extraordinary means to restrain sin, and excite
to virtue, in addition to the toil, sorrow, and common mortality,
which the world had been subjected to before, in consequence
of Adam's sin, viz. that God had newly testified his dreadful
displeasure for sin, in destroying the many millions of man-
kind, all at one blow, old and young, men, women and child-
ren, without pity on any for all the dismal shrieks and cries
which the world was filled with ; when they themselves, the
remaining family, were so wonderfully distinguished by God's
preserving goodness, that they might be a holy seed, being
delivered from the corrupting examples of the old world, and
being all the offspring of a living parent, whose pious instruc-
tions and counsels they had, to enforce these things upon
them, to prevent sin, and engage them to their duty. And
these inhabitants of tl-.e new earih, must for a long time, have
before their eyes many <.vidciit, and as it were, fresh and
striking effects a!id sit. us of that universal destruction, to be a
continual, uffccung admonition to them. And besides all this,
God now shortened the life of man, to about one half of what
it used to be. The shortening man's life. Dr. Taylor says,
page 68, " was, that the wild range of ambi'ion and lust might
be brought into narrower bounds, and have less opportunity
of doing mischief ; and that death, being still nearer to our
view, might be a more powerful tnotive to regard less the
things of a transitory world, and to attend more to the rules
v">f truth and wisdom."
And now let us observe the consequence. These new
and extraordinary meacs, in addition to the former, were so
far from provnig sufficient, that the new world degenerated,
and became corrupt by such swift degrees^that, as Dr. Taylor
observes, mankind in general were sunk into idolatry in about
Vol. VI. 2 B
20S ORIGINAL SlM.
four hundred years after the flood, and so in about fifty ycatB
after Noah's death. They became so wicked and bruiish, as
to forsake the true God, and turn to the worship of inanimate
creatures.
When things were come to this dreadful pass, God was
pleased, for a remedy, to introduce a new and wonderful dis-
pensation ; separating a particular family and people from all
the rest of the world, by a series of most astonishing miracles,
done in the open view of the world, and fixing their dwelling,
as it were in the rnidst of the earth, between Asia, Europe and
Africa, and in the midst of those nations which were most
considerable and famous for power, knowledge, and arts, that
God might, in an extraordinary manner, dwell among that
people, in visible tokens of his presence, manifesting himself
there, and from thence to the world, by a course of great and
miraculous operations and effects for many ages ; that that
people might be holy to God, and as a kingdom of priests,
and might stand as a city on an hill, to be a light to the
world ; withal, gradually shortening man's life, till it was
brought to be but about one twelfth part of what it used to be
before the flood ; and so, according to Dr. Taylor, vastly cut-
ting off and diminishing his temptations to sin, and increasing
his excitements to holiness. And now let us consider what
the success of these means was, both as to the Gentile world,
and the nation of Israel.
Dr. Taylor justly observes, (Key^ p. 24, § 75) " The
Jewish dispensation had respect to the nations of the
■world, to spread the knowledge and obedience of God
in the earth ; and was established for the benefit of all
mankind." But how unsuccessful were these means, and
all oiher means used with the heathen nations, so long as this
dispensation lasted ? Abraham was a person noted in all the
principal nations that were then in the world ; as in Egypt,
and the eastern monarchies : God made his name famous, by
his wonderful, distinguishing dispensations towards him, par-
ticularly by so miraculously subduing before him and his
trained servants, those armies of the four eastern kings.
This great work of the most high God, Possesser of heaven
ORIGINAL SIN. SOS
and earth, was greatly taken notice of by Melchizedeck, and
•ne would think, should have been sufficient to have awaken-
ed the attention and consideration of all the nations in that
part of the world, and to have led them to the knowledge and
worship of the only true God; especially if considered in con-
junction with that miraculous and most terrible destruction
ef Sodom, and all the cities of the plain, for their wickedness,
-with Lot's miraculous deliverance, which doubtless were facts,
that ill their day were much famed abroad in the world. But
there is not the least appearance, in any accounts we have, of
any considerable good effect. On the contrary, those nations
•which were most in the way of observing and being affected
W\^h these things, even the nations of Canaan, grew worse
and worse, till their iniquity came to the full, in Joshua's
time. And the posterity ot Lot, that saint so wonderfully
distinguished, soon became some of the most gross idolaters ;
as rhey appear to have been in Moses' time. See Numb. xxv.
Yea, and the far greater part even of Abraham's posterity,
the children of Ishmael, Ziman, Jokshan, Medan, Midian,
Ishbak and Shuah, and Esau, soon forgot the true God, and
fell off to Heathenism,
Great things were done in the sight of the nations of the
■world, tending to awaken them, and lead them to the knowl-
edge and obedience of the true God, in Jacob's and Joseph's
time ; in that God did miraculously, by the hand of Joseph,
preserve from perishing by famine, as it were the whole
world, as appears by Gen. xli. 56, 57. Agreeably to which,
the name that Pharaoh gave to Joseph, Zafinath Paaneah, as
is said, in the Egyptian language, signifies Saviour of the
World. But there does not appear to have been any good
abiding effect of this ; no, not so much as in the nation of
the Egyptians, (which seems to have been the chief of all
the heathen nations at that day) who had these great works
of Jehovah in their most immediate view ; on the contrary,
they grew worse and worse, and seem to be far more gross
in their idolatries and ignorance of the true God, and every
way more wicked, and ripe for rwm, when Moses was sent to
Pharaoh, than they were in Josejih*s time.
204 ORIGINAL SIN.
After this, in Moses' and Joshua's time, the great God
■was pleased to manifest himself in a series of the most aston-
ishing^ miracles, for about fifty years togetlier, wrought in the
inost public manner, in Egypt, in the wilderness, and in Ca-
naan, in the view, as it were, of the whole world ; miracles
by which the world was shaken, the whole frame of the visi-
ble creation, earth, seas and rivers, the atmosphere, the clouds,
sun, moon and stars were affected ; miracles, greatly tending
to convince the rations of the world, of the vanity of their
false gods, shewing Jehovah to be infinitely above them, in
the thing wherein they dealt most proudly, and exhibiting
God's awful displeasure at the wickedness of the Heathen
world. And these things are expressly spoken of as one end
of these great miracles, in Exod. ix. 14, Numb. xiv. 21, Josh,
iv. 23, 24, and other places. However, no reformation fol-
lowed tliese things ; but, by the scripture account, the nations
which had them most in view, were dreadfully hardened, stu-
pidly refusing all conviction and reformation, and obstinate-
ly went on m an opposition to the living God, to their own
destruction,
Afjcr this, God did from time to time very publicly mani-
fest himself to the nations of the world, by wonderful works,
wrought in the time of the Judges, of a like tendency with
those already mentioned. Particularly in so miraculously
destroying, by the hand of Gideon, almost the whole of that
vast army of the Midianites, Ama'ekites, and all the Children
oftheEast^ consisting of about 133,000 men, Judges vii. 12,
and viii. 10. But no reformation followed this, or the other
great works of God, wrought in the times of Deborah and Ba-
rak, Jephtha and Sampson.
After these things, God used new, and in some respects
much greater means with the heathen world, to bring them
to the knowledge and service of the true God, in the days of
David and Solomon. He raised up David, a man after his
own heart, a most fervent worshipper of the true God, and
zealous hater of idols, and subdued before him almost all the
rations between Egypt and Euphrates ; often miraculously
assisting him in his battles with his eneruies ; and he con-
ORIGINAL SIN. 205
firmed Solomon, his son, in the full and quiet possession of
that great empire, for about forty years ; and made him the
wisest, richest, most magnificent, and every way the great-
est monarch that ever had been in the world ; and by far the
most famous, and of greatest name among the nations ; espe-
cially for his wisdonii and things concerni-ng the name of his
God ; particularly the temple he built, which was exceeding
magnificent^ that it might be of fame and glory throughout all
lands; 1 Chron. xxii. 5. And we are told, that there came of al!
people to hear the wisdom of Snlomon, from all kings of the
earth ; 1 Kings iv. 34, and x. 24. And the scripture informs
us, that these great things were done, that the " Nations in far
countries might hear of God's great name, and of his out-
stretched arm ; that all the people of the earth might fear
him, as well as his people Israel : And that all die people of
the earth might know, that the Lord was God. and that mere
was none else." 1 Kings viii. 41. ...43, 60. But still there is
no appearance of any considerable abiding effect, with regard
to any one heathen nation.
After this, before the captivity in Babylon, many great
things were done in the sight of the Gentile nations, very
much tending to enlighten, affect, and persuade them : As,
God's desti'oying the army of the Ethlofiians of a thousand
thousand, before Asa ; Elijah's and Elisiui's miracles ; espe-
cially Elijah's miraculously confounding B ud'a prophets and
worshippers; Eiisha's healing Naamun, tiie king of Syr-
ia's prime minister, and the miraculous victories obtained
through Eiisha's prayers, over the Syriai.s, Moabites and
Edomites ; the miraculous destruction of ti,'; vast uni.ed ar-
my of the children of Moab, Amon and Eriom, at Jehoaha-
phal's prayer. (2 Chron. xx.) Jonah's preaciiiiig at Nmeveh,
together with the miracle of his deliverance from the whale's
belly; which was published and well attested, as a sign to
confirm his preaching ; but more especially that gieat work
of God, in destroying Sennacherib's arvny by an angel, for
his contempt of the God of Israel, as if he had been no more
than the gods of the heathen.
:.>06 ORIGINAL SIN.
When all these thinj^s prcv(?d ineffectual, God took a new
method with the heathen world, and used, in some respects,
much greater me.ns to convince and reclai>n them, than ever
before. In the first place, his people the Jews were remov-
ed to Babylon, the head and heart of the heathen world
(Chaldea having been very much the four;taln of idolatry) to
carry thither the revelations which God had made of himself,
contained in the sacred writings ; and there to bear their tes-
timony against idolatry ; as some of them, particularly Dan-
iel, Shadrach, Meshack and Abednego, did, in a very open
manner before the king and the greatest men of the empire,
■with such circumstances as made their testimony very famous
in the world ; God confirming it with great miracles, which
•were published through tlie empire, by order of its monarch,
as the mighty works of the God of Israel, shewing him to be
above all gods : Daniel, that great prophet, at the same time
being exalted to be governor of all the wise men of Babylon,
and one of the chief officers of Nebuchadnezzar's court.
After this, God raised up Cyrus to destroy Babylon, for
its obstinate contempt of the true God, and injuriousness to-
wards his people ; according to the prophecies of Isaiah,
speaking of him by name, instructing him concerning the na-
ture and dominion of the true God. (Isa. xlv.) which proph-
ecies were probably shewn to him, whereby he was induced
to publish his testimony concerning the God of Israel, as the
God. (Ezra i. 2, 3.) Daniel, about the same time, being ad-
vanced to be prime minister of state in the new empire, erect-
ed under Darius, did in that place appear openly as a worship-
per of the God of Israel, and him alone ; God confirming his
testimony for him, before the king and all the grandees of his
kingdom, by preserving him in the den of lions ; whereby
Darius was induced to publish to all people, nations and lan-
guages, that dwelt in all the earth, his testimony, that the
God of Israel was the living God, and steadfast for tver^ &c.
When, after the destruction of Babylon, some of the Jews
returned to their own land, multitudes never returned, but
were dispersed abroad through many parts of tlie vast Persian
empire ; as appears by the book of Esther. And many of
ORIGi: iL SIN. 207
4hem afterwards, as good histories inform, were removed into
the more western parts of the world ; and so were dispersed
as it were all over the heathen world, having the Holy Scrip-
tures with them, and Synagogues every where, for the wor-
ship of the true God. And so it continued to be, to the days
of Christ and his apostles ; as appears by the acts of the apost-
les. Thus that light, which God had given them, was in the
providence of God carried abroad into all parts of the world :
So that now they had far greater advantages, to come to the
knowledge of the truth, in matters of religion, if they had
been disposed to improve their advantages.
And besides all these things, from about Cyrus's time,
learning and philosophy increased, and was carried to a great
height. God raised up a number of men of prodigious geni-
us, to instruct others, and improve their reason and under-
standing in the nature of things ; and philosophic knowledge,
having gone on lo increase for several ages, seemed to be got
to its height before Christ came, or about that time.
And now let it be considered vvhat was the effect of all
these things ; instead of a reformation, or any appearance op
prospect of it, the heathen world in general rather grew
worse. As Dr. Winder observes, " The inveterate absurdi-
ties of Pagan idolatry continued without remedy, and increas-
ed, as arts and learnmg increased ; and paganism prevailed
in all its height of absurdity, when Pagan nations. were polish-
ed to the height, and in the most polite cities and countries ;
and thus continued to the last breath of Pagan power." And
50 it was with respect to wickedness in general, as well as
idolatry ; as appears by what the Apostle Paul observes in
Rom. i. Dr. Taylor, speaking of the time when the gospel
scheme was introduced, (Key,^ 289.) says, " The moral and
religious state of the heathen was very deplorable, being gen-
erally sunk into great ignorance, gross idolatry, and abomina-
ble vice." Abominable vices prevailed, not only among the
common people, but even among their philosophers them-
selves, yea, some of the chief of them, and of greatest genius ;
90 Dr. Taylor himself observes, as to that detestable vice of
20 8 ORIGINAL SIN.
Sodomy, which they commonly and openly allowed and prac-
tised without shame. See Dr. Taylor's note on Rom. i. 27.
Having thus considered the state of the heathen world,
with regard to the effect of means used for its reforma-
tion, during the Jewish dispensation, from the first founda-
tion of it in Abraham's time ; let us now consider how it
was with that peoi)le themselves, that were distinguished with
the peculiar t<tivileges of that dispensation. The means used
with the he.ithen nations were great ; but they were small, if
compared with those used with the Israelites. The advanta-
ges by which that people were distinj^uished, are represent-
ed in scripture as vastly above all parallel, in passages which
Dr. Taylor takes notice of. (Key^ % 54.) And he reckons
these privileges among those which he calls antecedent bless-
ings^ consisting in motives to virtue and obedience ; and says,
(Key^ § 66.) " That this was the very end and design of the
dispensation of Cod's extraordinary favors to the Jews, viz.
to engage them to duty and obedience, or that it was a scheme
for promoting virtue, is clear beyond dispute, from every
part of the Old Testament." Nevertheless, as has been al-
ready shewn, the generality of that people, through all the
successive periods of that dispensation, were men of a wicked
character. But it will be more abundantly manifest, how
strong the natural bias to iniquity appeared to be among that
people, by considering more particularly how things were
with them from time to time.
Notwithstanding the great things God had done in the
times of Abraham, Isaac and Jacob, to separate them and
their posterity from the idolatrous world, that they might be a
holy people to himself; yet in about two hundred years after
Jacob's death, and in less than one hundred and fifty years af-
ter the death of Joseph, and while some were alive that had
seen Joseph, the people had in a great measure lost the true
religion, and were apace conforming to the heathen world :
When, for a remedy, and the more effectually to alienate
thtm from idols, and engage them to the God of their fathers,
God appeared to bring them out from among the Egyptians,
and separate them from the heathen world, and to reveal him-
ORIGINAL SIN, 209
self in his glory and majesty, in so affecting and astonishing
a manner, as tended most deeply and durably to impress
their minds ; that they mie;ht never forsake him more. But
so perverse were they, that they murmured even in the
midst of the miracles that God wrought for them in Egypt,
and murmured at the red sea, in a few days after God had
brought them out with such a mighty hand. When he had
led them through the sea, theij sang his firaise, but soon forgat
bis works. Before they got to mount Sinai, they openly man-
ifested their perverseness from time to time ; so that God
says of them, Exod. xvi. 28. " How long refuse ye to keep
my commandments, and my laws i"' Afterwards they mur-
mured again at Rephidim.
In about two months after they came out of Egypt, they
came to Mount Sinai, where God entered into a most solemn
covenant with the people, that they should be an holy people
unto him, with such astonishing manifestations of his power,
majesty and holiness, as were altogether unparalleled ; as
God puts the people in mind, Deut. iv. 32. ...34. " For ask
now of the days that are past, which were before thee, since
the day that God created man upon the earth ; and ask from
one side of heaven unto the other, whether there has been
any such thing as this great thing is, or hath been heard like
it. Did ever people hear the voice of God, speaking out of
the midst of the fire, as thou hast heard, and live ? Or hath
God assayed to take him a nation from the midst of another
nation," &c. And these great things were to that end, to im-
press their minds with such a conviction and sense of divine
truth, and their obligations to their duty, that they might nev-
er forget them ; As God says, Exod. xix. 9. " Lo, I come
unto thee in a thick cloud, that the people may hear when
I speak with :hee, and believe thee for ever." But what wa.s
the effect of all ? Why, it was not more than two or three
months, before that people, there, under that very mountain,
returned to their old Egyptian idolatry, and were singing and
dancine: before a golden calf, which they had set up to wor-
ship. And after such awful manifestations as there were of
God's displeasure for that sin, and so much done to bring
Vol. VI. 2C
21« ORIGINAL SIN.
them to repentance, and confirm them in obedience, it was
but a few months before they came to that violence of spirit,
in open rebellion ai^ainst God, that with the utmost vehe-
mence they declared their resolution to follow God no lon-
ger, but to make them a captain to return into Egypt. And
thus they went on in ways of perverse opposition to the most
high, from time to time, repeating their open acts of rebel-
lion, in the midst of continued, astonisliing miracles till that
generation was destroyed. And though the following gene-
ration seems to have been the best that ever was in Israel,
yet, notwithstanding their good example, and notwithstanding
all the wonders of God's power and love to that people in
Joshua's time, hoAV soon did that people degenerate, and be-
gin to forsake God, and join Avith the heathen in their idola-
tries, till God, by severe means, and by sending prophets and
judges, extraordinarily influenced from above, reclaimed
them ? But when they were brought to some reformation by
such means, they soon fell away again into the practice of
idolatry ; and so from time to time, from one age to anoth-
er ; and nothing proved effectual for any abiding reformation.
After things had gone on thus for several hundred years,
God used new methods with his people, in two respects j
First, He raised up a great prophet, under whom a number
of young men were trained up in schools, that from among
them there might be a constant succession of great prophets
in Israel, of such as God should choose ; which seems to have
been continued for more than five hundred years. Seco7idly,
God raised up a great king, David, one eminent for wisdom,
piety, and fortitude, to suIkIuc all their heathen neighbors,
who used to be such a snare to them ; and to confirm, adorn
and perfect the institutions of his public worship ; and by
him to make a more full revelation of the great salvation,
and future glorious kingdom of the Messiah. And after him,
raised up his son, Solomon, the wisest and greatest prince
that ever was on earth, more fully to settle and establish those
things which his father David had begun, concerning the
public worship of (iod in Israel, and to build a glorious tem-
ple for the honor of Jehovah, and the institutions of his wor-
ORIGINAL SIN. 211
ship, and to instruct the neighbor nations in true wisdom and
religion. But as to the success of these new and extraordi-
nary means ; if ve take Dr. Taylor for our expositor of scrip-
ture, the nation must be extremely corrupt in David's time ;
for he supposes, he has respect to his own times, in those
words, Psal. xiv, 2, 3. " The Lord looked down from heav-
t>n, to see if there were any that did understand, and seek
God ; they aie ail gone aside ; they are together become
filthy ; there is none that doeth good ; no, not one." But
whether Dr. Taylor be in the right in this, or not, yet if we
consider what appeared in Israel, in Absalom's and Sheba's
rebellion, we shall not see cause to think, that the greater
part of the nation at that day were men of true wisdom and
piety. As to Solomon's time, Dr. Taylor supposes, as has
been already observed, that Solomon speaks of his own limes,
when he says, he had found but one in a thousand that was a
thoroughly upright man. However, it appears, that all those
great mearis used to promote and establish virtue and true
rel'gion, in Samuel's, David's and Solomon's times, were so
far from having any general, abiding good eflect in Israel,
that Solomon himself, with all his wisdom, and notwithstanding
the unparalleled favors of God to him, had his mind corrupt-
ed, so as openly to tolerate idolatry in the land, and greatly to
provoke God against him. And as soon as he was dead, ten
tribes of the tw^elve forsook the true worship of God, and in-
stead of it, openly established the like idolatry, that the people
fell into at mount Sinai, when they made the golden calf ;
and continued finally obstinate in this apostasy, notwithstand-
ing all means that could be used with them by the prophets,
whom God sent, one after another, to reprove, counsel and
warn them, for about two hundred and fifty years ; espe-
cially those two great prophets, Elijah and Elisha. Of all
the kings that reigned over them, there was not so much as
one but what was of a wicked character. And at last it came
to that, that their case seemed utterly desperate ; so that noth-
ing remained to be done with them, but to remove them out
of God's sight. Thus the scripture represents the matterj
2 Kings xvii.
212 ORIGINAL SIN.
And as to the other two tribes ; though their kings were
always of the family of David, and they were favored in many
respects far beyond their brethren, yet they were generally
very corrupt ; their kings were most of them wicked men, and
their other magistrates, and priests and people, were generally
agreed in the corruption. Thus the matter is represented
in the scripture history, and the books of the prophets. And
when they had seen how God had cast off the ten tribes, in-
stead of taking warning, they made themselves vastly more
vile than ever the others had done ; as appears by 2 Kings
xvii. 18, 19. Ezek. xvi. 46,47,51. God indeed waited lon-
ger upon them, for his servant David's sake, and for Jerusa-
lem's sake, that he had chosen ; and used more extraordina-
ry means with them ; especially by those great prophets,
Isaiah and Jeremiah, but to no effect : So that at last it came
to this, as the prophets represent the matter, that they were
like a body universally and desperately diseased and corrupt-
ed, that would admit of no cure, the whole head sick, and the
whole heart faint, &c.
Things being come to that pass, God took this method
with them : He utterly destroyed their city and land, and the
temple which he had among them, made thorough work in
purging the land of them ; as when a man empties a dish,
wipes it, and turns it ufiside down ; or nvhen a -vessel is cast into
a fierce fire, till its filthiness is thoroughly burnt out, 2 Kings
xxi. 13. Ezek. Chap. xxiv. They were carried into captiv-
ity, and there left till that wicked generation was dead, and •
those old rebels were purged out ; that afterwards the land
might be resettled with a more pure generation.
After the return from the captivity, and God had built the
Jewish church again in their own land, by a series of wonder-
ful providences ; yet they corrupted themselves again, to so
great a degree, that the transgressors were come to the full
again in the days of Antiochus Epiphanes ; as the matter is
represented in the prophecy of Daniel, Dan. viii. 23. And
then God made them the the subjects of a dispensation, little,
if any thing, less terrible than that v.hich had been in Ne-
buchadnezzar's days. And after God had again delivered
ORIGINAL SIN. 213
them, and restored the state of religion among them, by
the instrumentality of the Maccabees, they degenerated
again ; so that when Christ came, they were arrived to that
extreme degree of corruption, which is represented in the ac-
counts given by the evangelists.
It may be observed here in general, that the Jews, though
so vastly distinguished with advantages, means and motives
to holiness, yet are represented as coming, from time to time,
to that degree of corruption and guilt, that they were more
•wicked in the sight of God, than the very worst of the Heath-
en. As, of old, God sware by his life, that the wickedness of
Sodom was small, compared with that of the Jevvs. Ezek.
xvi. 47, 48, &c. also chap. v. 5.... 10. So Christ, speaking of
the Jews in his time, represents them as having much great-
er guilt than the inhabitants of Tyre and Sidon, or even Sod-
om and Gomorrah.
But we are now come to the time when the grandest
scene was displayed, that ever was opened on earth. After
all other schemes had been so long and so thoroughly tried,
and had so greatly failed of success, both among Jews and
Gentiles ; that wonderful dispensation was at length intro-
duced, which was the greatest sclieine for the suppressing
and restraining iniquity among mankind, that ever infinite
wisdom and mercy contrived, even the glorious gospel of Je-
sus Christ. " A new dispensation of grace was erected (to
use Dr. Taylor's own words, p. 239, 240) for the more cer-
tain and effectual sanctification of mankind, into the image of
God ; the delivering them from the sin and wickedness, into
which they might fall, or were already fallen ; to redeem
them from all iniquity, and bring them to the knowledge and
obedience of God." In whatever high and exalted terms the
scripture speaks of the means and motives which the Jews
enjoyed of old ; yet their privileges are represented as hav-
ing no glory, in comparison of the advantages of the gospel.
Dr. Taylor's words in p..g33, are worthy to be here repeated.
" Even the Heathen (says he) knew God, and might have
glorified him as God ; but under the glorious light of the
gospel, we have very clear ideas of the divine perfections.
2U ORIGINAL SIN.
and particularly of the love of God ss our Father, ami as the
God and Father of our Lord and Saviour, Jesus Christ. We
see our duty in the utmost extent, and the most cogent rea-
sons to perform it : We have eternity opened to us, even
an endless state of honor and felicity, the reward of virtuous
actions, and the Spirit of God promised for our direction and
assistance. And all this may and ought to be applied to the
purifying our minds, and the perfecting of holiness. And to
those happy advantages we are born, for which we are bound
for ever to praise and magnify the rich grace of God in the
Redeemer." And be elsewhere says,* » The gospel consli-
ttition is a scheme the most perfect and effectual for restoring
true religion, and promoting virtue and happiness, that ever
the world has yet seen." Andf admirably ada/Ucd to enlight'
en our minds^ and sanctify our hearts ;. And\ never were mo-
tives so divine and poiverfvl proposed^ to induce us to the Jirac-
(he of all virtue and goodness.
And yet even these means have been ineffectual upon the
far greater part of them with whom they have been used ;. of;
the many that have been called^ fenv have been chosen.
As to the Jews, God's ancient people, with whom they
were used in the first place, and used long by Chiist and his
apostles, the generality of them rejected Christ and his gjcwj
pel, with extreme pertinaciousness of spirit. They not only/^
■went on still in that career of corruption which had been ia-r
creasing from the time of the Maccabees ; but Christ's com-
ing, and his doctrine and miracles, and the preaching of his.
followers, and the glorious things that attended the samef.
were the occasion, through their perverse mit^improvementr^
6f an infinite increase of their wickedness. They crucified
the Lord of Glory with the utmost malice and cruelty, and,
persecuted his followers ; they pleased not God, and were
contrary to all men ; and went on to grow worse and worse,
till they filled up the measure of their sin, and wrath came
upon them to the utlci^iaost ; and they were destroyed, and
■» Key, ^ 167. + Note on Rom. i. i6. % Pre/, to Par, on Rom. pages
145. 47.
ORIGINAL SIN. 213
cast out of God's sight, with unspeakably greater tokens of
the divine abhorrence and indignation, than in the days of Ne-
buchadnezzar. The bigger part of the whole nation were
slain, and the rest were scattered abroad through the earth,
in the most abject and forlorn circumstances. And in the
same spirit of unbelief and malice against Christ and the
gospel, and in their miserable, dispersed circumstances, do
they remain to this day.
And as to the Gentile nations, though there was a glorious
success of the gospel amongst them in the apostles' days, yet
probably not one in ten of those that had the gospel preached
to them, embraced it. The powers of the world were set
against it, and persecuted it with insatiable malignity. And
among the professors of Christianity, there presently appear-
ed in many a disposition to corruption, and to abuse the gos-
pel unto the service of pride and licentiousness. And the
apostles, in their days, foretold a grand apostasy of the Christ-
ian world, which should continue many ages, and observed
that there appeared a disposition to such an apostasy, among
professing Christians, even in that day, 2 Thess. ii. 7. And
the greater part of the ages which have now elapsed, have
been spent in the duration of that grand and general aposta-
sy, under which the Christian world, as it is called, has been
transformed into that which has been vastly more deformed,
more dishonorable and hateful to God, and repugnant to true
virtue, than the state of the Heathen world before ; which is
agreeable to the prophetical descriptions given of it by the
Holy Spirit.
In these latter ages of the Christian church, God has
raised up a great number of great and good men, to bear
testimony against the corruptions of the church of Rom.e,
and by their means introduced that light into the world,
by which, in a short time, at least one third part of Eu-
rope was delivered from the more gross enormities of An-
tichrist ; which was attended at first with a great reformation
as to vital and practical religion. But how is the gold st>on
become dim ! To what a pass are things come in Protestant
countries at this day, and in our nation in particular I To
216 ORICmAL SIN.
what a prodigious height has a dchige of infidelity, profane-
nessjuxury, debauchery and wickedness of every kind, arisen I
The poor savage Americans are mere babes and fools, (if I
may so speak) as to proficiency in v/ickedness,in comparison of
multitudes that tiie Christian world throngs with. Dr. Tay-
lor himself, as was before observed, represents that the gerie-
rality of ChriRtians have been the most vjicked, leivd, bloody^ and
treacherous of all mankind; and says, ('^q/, § 288) "The
wickedness of the Christian world renders it so much like the
Heathen, that the good effects of our change to Christianity
are but little seen."
And with respect to the dreadful corruption of the present
day, it is to be considered, besides the advantages already
mentioned, that great advances in learning and philosophic
knowledge have been made in the present and past century,
giving great advantage for a proper and enlarged exercise of
our rational powers, and foi our seeing the bright manifesta-
tion of God's pf^rfections in his works. And it is to be ob-
served, that the means and inducements to virtue, which this
age enjoys, are in addition to most of those which were men-
tioned before as given of old, and among other things, in addi-
tion to the shortening of man's life to seventy or eighty years,
from near a thousand. And with reg: rd to this, I would observe,
that as the case now is in Christendom, take one with another
of them that ever come to years of discretion, their life is not
more than forty or fortyfive years; which is but about the
twentieth part of what it once was ; and not so much in great
cities, places where profaneness, sensuality and debauchery
commonly prevail to the greatest degree.
Dr. Taylor, (Key^ § 1) truly observes, that God has, from
the beginning, exercised wonderful and infinite wisdom, in the
methods he has, frorn age to age, made use of to oppose vice,
cure corruption, and promote virtue in the world, and intro-
duced several schemes to that end. It is indeed remarkable,
how many schemes and methods were tried of old, both be-
fore and after the flood ; how many were used in the times
of the Old Testament, both with Jews and Heathens, and how
inelTectual all these ancient methods proved for four hundred
ORIGINAL Sm. 317
years together, till God introduced that grand dispensation
for the redeeming men from all iniquity, and purifying them
to himself, a people zealous of good works, which the scrip-
ture represents as the subject of the admiration of angels.
But even this has now so long proved ineffectual with respect
to the generality, that Dr. Taylor thinks there is need of a nciv
dispensation i the Jire sent light of the gosfiel being i?isufficiene
for the full reformation of the Christian world, by reason of
its corruptions ; (Note on Rom. i. 27J and yet all these things,
according to him, without any natural bias to the contrary ;
no stream of natural inclination or propensity at all, to oppose
inducements to goodness ; no native opposition of heart, to
withstand those gracious means, which God has ever used
with mankind, from the beginning of the world to this day,
any more than there was in the heart of Adam, the moment
God created him in perfect innocence.
Surely Dr. Taylor's scheme is attended with strange par-
adoxes I And that his mysterious tenets may appear in a
true light, it must be observed, at the same time while he
supposes these means, even the very greatest and best of
them, to have proved so ineffectual, that help from them, as
to any general reformation, is to be despaired of ; yet he
maintains that all mankind, even the Heathen in all parts of
the world, yea, every single person in it (which must include
every Indian in America, before the Europeans came hitier ;
and every inhabitant of the unknown parts of Africa and TVr-
ra Australis) has ability, light and means sufficient to do their
whole duty ; yea, (as many passages in his writings plainly
suppose) to perform perfect obedience to God's law, without
the least degree of vice or iniquity.*
But I must not omit to observe... .Dr. Taylor supposes that
the reason why the gospel dispensation has been so ineffec-
tual, is, that it has been greatly misunderstood and perverted.
In Key^ § 389, he says, " Wrong representations of the
scheme of the gospel have greatly obscured the glory of di-
vine grace, and contributed much to the corruption of its pro-
*Seep.259, 63, 64, 72,.?.
Vol. VI. 2D
«ia origi;nal sin.
lessors. Such doctrines have been almost universaliy tan|^
and received, as quite subvert it. Mistaken notions about
nature, grace, election and reprobation, jusiificalion, regener-
ation, redemptioD, calling, adoption, 8cc. have quite taken
avray the very ground of the Christiaa life "
But how came the gospel to be so universally and exceed-
in?:Iy misunderstood ? Is it because it is in itself so very
dark and unintelligible, and not adapted to the apprehension
of the human faculties ? If so, how is the posses'^ion of such
an obscure and unintelligible thing, so unspeakable and glori-
ous an advantage ? Or is it because of the native blindness,
corruption and superstition of mankind ? But this is giving
up the thing in question, and allowing a great depravity of
nature. And Dr. Taylor speaks of the gospel as far other-
wise than dark and unintelligible ; he represents it as exhib-
iting the clearest and most glorious light, to deliver the world
from darkness, and bring them into marvellous light. He
speaks of the light which the Jews had, under the Mosaic
dispensation, as vastly exceeding the light of nature, which
the Heathen enjoyed : And > et he supposes that even the
latter wss so clear as to be sufficient to lead men to the knowl-
edge of God, and their whole duty to him. And he speaks of
the light of the gospel as vastly exceeding the light of the Old
Testarpent. He says of the Apostle Paul in particular, "That he
wfote with great perspicuity ; that he takes great care to ex-
plain eve'-y pari of his subject ; that he has left no part of it
unexplained and unguaixled, and that never was an author
toore exact and cautious in this."* Is it not strange, therefore,
that the Christian world, without any native depravity to prej-
udice and darken their minds, should be so blind in the midst
of such glaring light, as to be all, or the generality, agreed*,
from age to age, so essentially to tnisuTider stand that which is
made so very plain ?
Dr. Taylor says, p. 167, 5. « It is my persuasion that the
Christian religion was very early and grievously corrupted;
* Prtf. ta Par. oq Rom. p. 146, 48.
ORIGINAL SIN. 219
by dreaming", ignorant, strperstitious monies^ too conceited to
be satisfied with plaid gospel, and has long remained in that
deplorable state.** But how came the whole Cbristian
world, without any blinding depravity, to hearken to these i^
norant, foolish men, rather than unto wiser and better teach-
ers ? Especially^ when the latter had plain gospel on their
side, and the doctrines of the other were (as oor author sop-
poshes) so very contrary, not only to the plain gospel, bsit to
men's reason and common sense I Or were all the teachers of
the Christian church nothing but a parcel of zgnorwit dream'
rrs ? If so, this is very strange Indeed, unless mankind natural-
ly hve darknes.^ rather than light, seeing in aill parts of the
Christian world there was so great a multitude of those in
the work of the ministry, who had the gospel in their hands,
and whose whole business it was to study and teach it, and
therefore had infinitely greater advantages to become truly
■wise, than the Heathen philosophers. But if it did happen
so, by some strange and inconceivable means, that notv/iih-
standing all these glorious advantages, all the teachers of the
Christian church through the world, without any native evil
propensity, very early became silly dreamers., and also in their
dreammg, generally stumbled on the same individual, mon-
strous opinions, and so the world might be blinded for a
while ; yet why did they not hearken to that wise and great
man, Pelagius, and others like him, when he plainly held
forth the truth to the Christian world ! Especially seeing
his instructions were so agreeable to the plain doctrines, and
the bright and clear light of the gospel of Christ, and also so
agreeable to the plainest dictates of the common sense and
understanding of all mankind ; but the other so repugnant to
it, that (according to our author) if they were true, it would
prove understanding to be no miderstanding., and the JVord of
God to be no rule of truth., nor at all to be relied upon, and
God to be a Being -worthy of no regard I
And besides, if the ineffectualnessof the gospel to restrain
sin and promote virtue, be owing to the general prevalence
of these doctrines, which are supposed to be so absurd and
contrary to the gospel, here is this further to be accounted
22U ORIGINAL SIN.
for, namely, why, since there has been so great an increase of
li^ht in religious matters (as must be supposed on Dr. Tay-
lor's scheme) in this and the last age, and these monstrous
doctrines of Original Sin, Election, Reprobation, Justification,
Regeneration, 8cc. have been so much exploded, especially in
our nation, there has been no reformation attending this great
advancement of light and truth ; but on the contrary, vice,
and every thing that is opposite to practical Christiainity, has
gone on to increase, with such a prodigious celerity, as to be-
come like an overflowing deluge, threatening, unless God
mercifully interpose, speedily to swallow up all that is left of
what is virtuous und praiseworthy.
Many other things might have been mentioned under this
head, ol the ?neans wliich mankind have had to restrain vice,
and promote virtue ; such as wickedness being many ways
contrary to men's temporal interest and comfort in this world,
and their having continually before their eyes so many instan-
ces of persons made miserable by their vices ; the restraints
of human laws, wiihout which men cannot live in society ;
the judgments of God brought on men for their wickedness,
with which history abounds, and the providential rewards of
virtue, and innumerable particular means that God has used
from age to age to curb the wickedness of mankind, which I
have omitted. But there would be no end of a particular
enumeration of such things. Enough has been said. They
that will not be convinced by the instances which have been
mentioned, probably Avould not convinced, it the world had
stood a thousand times so long, and we had the most authen-
tic and certain accounts of means having been used from the
beginning, in a thousand times greater variety, and new dis-
pensations had been introduced, after others had been tried
in vain, ever so often, and still to little effect. He that will
not be convinced by a thousand good witnesses, it is not like-
ly that he would be convinced by a thousand thousand. The
proofs that have been extant in the world, from trial and fact,
of the depravity of man's nature, are inexpressible, and as it
were infinite, beyond the representation of all comparison
and similitude. If there were a piece of ground, which
ORIGINAL SIN. 221
abounded with briars and tliorns, or some poisonous plant,
and all mankind had used their endeavors, for a thousand
years together, to suppress that evil growth, and to bring that
ground by manure and cultivation, planting and sowing, to
produce better fruit, but all in vain, it would still be overrun
with the same noxious growth ; it would not be a proof, that
such a produce was agreeable to the nature of that soil, in any
wise to be compared to that which is given in divine provi-
dence, that wickedness is a produce agreeable to the nature of
the field of the world of mankind ; which has had means used
with it, that have been so various, great and wonderful, con-
trived by the unsearchable and boundless wisdom of God ;
medicines procured with infinite expence, exhibited with so
vast an apparatus ; so marvellous a succession of dispensa-
tions, introduced one after another, displaying an incompre-
hensible length and breadth, depth and height, of divine wis-
dom, love, and power, and every perfection of the godhead,
to the eternal admiration of the principalities and powers in
heavenly places.
SECTION IX.
Several Evasions of the Arguments for the Depravity of Na-
ture, from trial and events, considered.
Evasion 1. DR. TAYLOR says, p. 231, 232. Adam's
nature, it is allowed, was very far from being sinful ; yet he
sinned. And therefore, the common doctrine of Original
Sin, is no more necessary to account for the sin that has been,
or is in the world, than it is to account for Adam's sin."
Again, p. 52... ,54. 5. &c. «' If we allow mankind to be as
wicked as R. R. has represented them to be ; and suppose
that there is not one upon earth that is truly righteous, and
Avithout sin, and that some are very enormous sinners, yet it
SZ!? OKrCINAL SfK
trill not thence follow, that th-ey are natarally iismvjrt. For,
ff sinful action infer55 a natnre orif^Hially corrupt, then, where*
a» A'^iam (accordinj^ to them that hold the doctrine of OrKi,ii>-
fi-1 Sin) committed the mobl he'nous and a^Rravated sin. that
•verwas committed in the world ; for, accwding to them, he
Rati greater light than any other man in the world, to know
iis duty, and {greater power than any other man to fulfil it),
anxi was under greater obligations than any other man to obe-
dience ; he sinned, when he knew he was the representative
©£ millions, and 'hat the hnppy or miserable state of all man-
kind, depended on his conduct ; which never was^ nor can bC)
the case of any other man in the world : Then, I say, it will
follow, that his nature was originally coruipt, &c. Thus their
argument from the wickedness of mankind, to prove a sinful
and corrupt nature, must inevitably and irrecoverably fall to
the ground ; which will appear more abundantly, if we take
In the case of the angels, wha in numbers sinned^ and kept
not their first estate, though created with a nature superior
to Adam's." Again, p. 145. 5. " When it is inquired, how
it comes to pass that our appetites and passions are now so
irregular and r.trong, as that not one person has resisted them,
«o as to keep himself pure and innocent ? If this be the case,
if such as make the inquiry will tell the world, how it came
to pass that Adam's appetites and passions v/cre so irregular
and strong, that he did not resist them, so as to keep himself
pure and innocent, when, upon their principles, he was far
ttiore able to have resisted them ; I also will tell them how it
comes to pass, that his posterity does not resist them. Sin
doth not alter its nature, by its being general ; and therefore
fcow far soever it spreads, it must come upon all just as it
earoe upon Adam."
These things are delivered with much assurance. But is
there any reason in such a way of talking ? One thing impli-
ed in it, and the main thing, if any thing at all to the purpose,
is, that because an effect's being general, does not alter the
nature of the effect, therefore nothing more can be argued
concerning the cause, from its happening ronstatnly, and in
the moat steady raai^ner,, than from its happening but once.
'OMGINAL SrW. 52S
B«t how contrary is this to I'eason ? If sncli a«ase shoulS
happen, thai a person, through the deceitful pei^suasions «f ;«
pretended friend, once lakes an unwholesome and poisonous
draught, of a liquor he had no inclination to before; but
after he has once taken of it, he be observed to act as -one
that has an insatiable, incurable thirst after more of the satnei,
in his constant practice, and acts often repeated, and obstinate-
ly continued* in as long as he lives, against all possible argu-
itjents and endeavors used to dissuade him from it ; and we
should from hence argue a fixed inclination, and begin to sus-
pect that this is the nature and operation of the poison, to
produce such an inclination, or that this strong propensity is
some way the consequence of the first draught in such a casoj
could it be Sdid with good reason, that a fixed propensity can
no more be argued from his consequtnt constant practice*
than from his first draught ? Or, if we suppose a young man,
no otherwise than soberly inclined, and enticed by v/icked
companions, should drink to excess, until he had got a habit
of excessive drinking, and should come under the power of a
greedy appetite after strong d'-ink, so that drunkenness should
become a common and constant practice with him ; and some
observer, arguing from this his general practice, should say,
" It must needs be that this young man has a fixed inclinatioa
to that sin ; otherwise, how should it come to pass that he
should make such a trade of it ?" And another, ridiculing
the weakness of his arguing, should reply, " Do you tell me
how it came to pass, that he was guilty of that sin the first
time, without a fixed inclination, and I will tell you how he is
guilty of it so generally without a fixed inclination. Sin does
not alter its nature by being general ; and tlierefore, how com-
mon soever it becomes, ii must come at all times by the same
means that it came at first.'' I leave it to every one to judge,
who would be chargeable with weak arguing in such a case.
It is true, as was observed before, there is no effect with-
out some cause, occasion, ground or reason of that effect,
and some cause answerable to the effect. But certainly it
will not follow from thence, that a transient effect requires a
permanent cause, or a fixed influence or propensity. An ef-
224, ORIGINAL SIN.
feet's happening once, though the effect may be great, yea,
though it may come to pass on the same occasion in many sub-
jects at the same time, will not prove any fixed propensity, or
permanent influence. It is true, it proves an influence great
and extensive, answerable to the effect, once exerted, or once
effectual ; but it proves nothing in the cause fixed or constant.
If a particular tree, or a great number of trees standing to-
gether, have blasted fruit on tlicir branches at a particular sea-
son, yea, if the fruit be very much blasted, and entirely spoil-
ed, it is evident that something was the occasion of such an
effect at that time ; but this alone does not prove the nature
of the tree to be bad. But if it be observed, that those trees,
and all other trees of the kind, wherever planted, and in all
soils, countries, climates and seasons, and however cultivated
and managed, still bear ill fruii, from year to year, and in all
ages, it is a good evidence of the evil nature of the tree ; and
if the fruit, at all these times, and in all these cases, be very
bad, it proves the nature of the tree to be very bad ; and if
we argue in like manner from what appears among men, it is
easy to determine, whetiier the universal sinfulness of man-
kind, and iheir all sinning immediately, as soon as capable of
it, and all sinning continually, and generally being of a wick-
ed character, at all times, in all ages, and all places, and un-
der all possible circumstances, against means and motives
inexpressibly manifold and great, and in the utmost conceiva-
ble variety, be from a permanent, internal, great cause.
If the voice of common sense were attended lo, and heard,
there would be no occasion for labor in multiplying argu-
ments and instances to shew, that one act does not prove a
fixed inclination ; but that constant practice and pursuit do.
We see that it is in fact agreeable to the reason of all man-
kmd, to argue fixed principles, tempers, and prevailing in-
clinations, from repeated and continued actions, though the
actions are voluntary, and performed of choice ; and thus to
judge of the tempers and inclinations of persons, ages, sexes,
tribes and nations. But is ii the manner of men to conclude,
that whatever they see others once do, they have a fixed, abid-
ing inclination to do ? Yea, there may be several acts seen,
ORIGINAL SIN. 225
and yet they not taken as good evidence of an established pro-
pensity ; nay, though attended with that circumstance, that
one act, or tho'-e several acts, are followed with such constant
practice, as afterwards evidences fixed disposition. As for
example, there may be several instances of a man's drinking
some spirituous liquor, and they be no sign of a fixed incli-
nation to that liquor ; but these acts may be introductory to a
settled habit or propensiiy, which may be made very manifest
afterwards by constant practice.
From these things it is plain, that what is alleged concern-
ing the first sin of Adam, and of the angels, without a previ-
ous, fixed disposition to sin, cannot in the least injure or weak-
en the arguments, which have been brought to prove a fixed
propensity to sin in mankind in their present state. The
thing which the permanence of the cause has been argued
from, is the permanence of the effect. And that the perma-
nent cause consists in an internal, fixed propensity, and not
any particular, external circumstances, has been argued from
the effects being the same, through a vast variety and change
of circumstances. Which things do not take place with res-
pect to the first act of sin that Adam or the angels were guilty
of ; which first acts, considered in themselves, were no per-
manent, continued effects. And though a great number of
the angels sinned, and the effect on that account was the
greater, and more extensive ; yet this extent of the effect is a
very different thing from that }iermanence^ or settled continu-
ance of the effect, which is supposed to shew a permanent
cause, or fixed influence or propensity. Neither was there
any trial of a vast variety of circumstances attending a perma-
nent effect, to shew the fixed cause to be internal, consisting
in a settled disposition of nature, in the instances objected.
And however great the sin of Adam, or of the angels was,
and however great means, motives, and obligations they sin-
ned against ; whatever may be thence argued concerning the
transient cause, occasion, or temptation, as being very subtle,
remarkably tending to deceive and seduce, or otherwise great ;
yet it argues nothing of any settled disposition, ovfxed cause
at all, either great or small ; the effect both in the angels and
Vol, VT, 2E '•
226 ORIGINAL SIN.
our first parents, being in itself transient, and for ought ap-
pears, happening in each of them under one system or coin-
cidence of influential circumstances.
Tiic general, continued wickedness of mankind, against
such means and motives, proves each of these things, viz.
that the cause is Jixed^ and that the fixed cause is internal, in
man's nature, and also that it is very fiowerfuL It proves the
7?r?/, namely, that the cause is fixed, because the effect is so
abiding, through so many changes. It proves the second, that
is, that the fixed cause is internal, because the circumstances
are so various : The variety of means and motives is one
thing that is to be referred to the head of variety of circum-
stances ; and they are that kind of circumstances, which above
all others proves this ; for they are such circumstances as
cannot possibly cause the effect, being most opposite to the
effect in their tendency. And it proves the third, viz. the
greatness of the internal cause, or the powerfulness of the
propensity ; because the means which have opposed its influ-
ence, have been so great, and yet have been statedly over-
come.
But here I may observe by the way, that with regard to
the motives and obligations which our first father sinned a-
gainst, it is not reasonably alleged, that he sinned \vben he
knew his sin would have destructive consequences to all hi»
posterity, and mighty in firocess of time, fiaoe the whole globe
tvith shdla. 5cc. Seeing it is so evident, by the plain account
the scripture gives us of the temptation which prevailed with
our first parents to commit that sin, that it was so contrived
by Jhe subtilty of the tempter, as first to blind and deceive
theni as to that matter, and to make them believe that their
disobedience should be followed with no destruction or calamitu
at allijo theTri:-.elves (and therefore not to their posterity) but
o» the contrary, with a great increase and advancement of
dignity and happiness.
SivAsxov 2. Let the wickedness of the world be ever so
^jeneral and great, there is no necessity of supposing any de-
pravity of nature to be the cause : Man's own/rrr w/// is cause
suiBcient- l^X mankind 1>& more or less corrupt, they makr
ORIGINAL SIN. 227
\hemselves corrupt by their own free choice. This, Dr. Tay-
lor abundantly ini-ists upon, in many parts of his book.*
But I would ask, how it comes to pass that mankind so
universally agree in this evil exercise of their freewill? If
their wills are in the first place as free to good as evil, what is
it to be ascribed to, that the world of mankind, consisting of
so many millions, in so many successive generations, without
cousuUalion, all agree to exercise their freedom in favor of
evil ? If there be no natural tendency or preponderalion in
the case, then there is as good a chance for the will's being
determined to good as evil. If the cause is indifferent, why
is not the effect in some measure indifferent ? If the balance
be no heavier at one end than the oilier, why does it perpetu-
ally, and, as it were, infinitely, preponderate one way ? How
comes it to pass, that the free will of mankind has been de-
termined to evil, in like manner before the flood, and after
the flood ; under the law, and under the gospel ; among both
Jews and Gentiles, under the Old Testament ; and since that,
among Christians^ Jews, Mahometans ; among Papists and
Protestants ; in those nations where civility-, politeness, arts,
and learning most prevail, and among the Ne';^roes and Hot-
tentots in Africa, the Tartars in Asia, and Indians in Ameri-
ca, towards both the poles, and on every side of the globe ;
in greatest cities and obscurest villages ; in palaces and in
huts, wigwams and cells under ground ? Is it enough to reply,
it happens so, that men every where, and ati^U times, choose
thus to determine their own wills, and so to make themselves
sinful, as soon as ever they are capable of it, and to sin con-
stantly as long as they live, and universally to choose never to
come up half way to their duly ?
As has been often observed, a steady effect requires a
steady cause ; but free will, without any previous propensity
to influence its determinaiions, is no permanent cause ; noth-
ing can be conceived of, further from it : For the very no-
tion of freedom of will, consisting in selfdeterminiag power,
implies contingence : And if the will is free in that seiise.,
• Page 257, 258, 52, 53, 5. and many other places.
22fa ORIGINAL SIN.
that it is perfectly free from any government of previous in-
clination, its freedom must imply the most absolute and fier-
feet contingence ; and surely nothing can be conceived of,
more unfixed than that. The notion of liberty of will, in this
sense, implies perfect freedom from every thing that should
previously fix, bind or determine it ; that it may be left to be
fixed and determined wholly by itself : Therefore its deter-
minations must be previously altogether unfixed. And can
that which is so unfixed, so contingent, be a cause sufficient
to account for an effect, in such a manner, and to such a de-
gree, permanent, fixed and constant ?
When men see only one particular person, going on in a
certain course with gre'at constancy, against all manner of
means to dissuade him, do they judge this to be no argument
of any fixed disposition of mind, because he, being free, may
determine to do so, if he will, without any such disposition ?
Or if they see a nation or people that differ greatly from oth-
er nations, in such and such instances of their constant con-
duct, as though their tempers and inclinations were very di-
verse, and any should deny it to be from any such cause, and
should say, we cannot judge at all of the temper or disposi-
tion of any nation or people, by any thing observable in their
constant practice or behavior, because they have all free
will, and therefore may all choose to act so, if they please,
without any thing in their temper or inclination to bias them ;
would such an account of such effects be satisfying to the rea-
son of mankind ? But infinitely further would it be from satis-
fying a considerate mind, to account for the constant and uni-
versal sinfulness of mankind, by saying, that the will of all
mankind is free, and therefore all mankind may, if they
please, make themselves wicked : They are free when they
first begin to act as moral agents, and therefore all may, if
they please, bep;in to sin as soon as they begin to act : They
are free as long as they continue to act in the world, and
therefore they may all commit sin continually, if they will :
Men of all nations are free, and therefore all nations may act
alike in these respects, if they please (though some do not
know how other nations do act.) Men of high and low condi-
ORIGINAL SIN. 229
tlon, learned and ignorant, are free, and therefore they may
agree in actins^ wickcJly, if they please (though they do not
consult together.) Men in all ages are free, and therefore
men ui one age may all agree with men in every other age iu
wickedness, if they please, (though they do not know how
men in other ages have acted) Sec. he. Let every one judge
whether such an accoun' of things can satisfy reason.
Evasion 3. Ii is said by many of the opposers of the doc-
trine of Original Sin, that the corruption of the world of man-
kind may be owing, not to a depraved nature, but to bad ex-
ample. And I think we must understand Dr. Taylor as hav-
ing respect to the powerful influence of bad instruction and
example, when he says, p. 118. " The Gentiles, in their
heathen state, when incorporated into the body of the Gentile
world, were without strength, unable to help or recover them-
selves." And in several other places to the like purpose.
If there was no depravity of nature, what else could there be
but bad instruction and example, to hinder the heathen world,
as a collective body, (for as such Dr. Taylor speaks of them, as
may be seen p. 117, 118) from emerging out of their corrup-
tion, on the rise of each new generation ? As to their bad in-
struction, our author insists upon it, that the heathen, not-
withstanding all their disadvantages, had sufficient light to
know God, and do their whole duty to him, as we have ob-
served from time to time. Therefore it must be chiefly bad
example, that we must suppose, according to him, rendered
their case helpless.
Now concerning this way of accounting for the corruption
of the world, by the influence of bad example, I would observe
the following things :
1. It is accounting for the thing by tl.e thing itself. It is
accounting for the corruption of the m orld by the corruption
of the world. For, that bad examples are general all over
the world to be followed by others, and have been so from
the beginning, is only an instance, or rather a description of
that corruption of the world which is to be accounted for. If
mankind are naturally no more inclined to evil than good,
then how comes there to be so many more bad exam-
2S0 ORIGINAL SIN
pies than i^ood ones', in all ajjes ? And if there arc not, how-
come the had examples tliat are sel, to he so much more fol*
lowed than the good ? If the propensity of man's nature he
not to evil, how comes the curi-ent of c;et\cral example, eve-
ry where, and at all times, to he so much to evil ? And when
opposition has heen made hy p^ood examples, how comes it to
pass that it has had so little effect to stem the stream of gen-
eral wicked practice ?
I think from the brief account the scripture gives xis of
the behavior of the first parents of mankind, the expressions
of their faith and hope in God's mercy revtaled to them, we
have reason to suppose, that before ever they had any children,
they repented, and were pardoned, and became truly pious.
So that God planted the world at first with a noble vine i and
at the beginning of the generations ef mankind, he set the
stream of example the right way. And we see, that children
are more apt to follow the example of their parents, than of
any others ; especially in early youth, their forming time,
when those habits are generally contracted, whicli abide by
them all their days. And besides, Adam's children hatl no
ether examples to follow, but those of their parents. How
therefore came the stream so soon to turn, and to proceed the
contrary way, with so violent a current ? Then, when man-
kind became so universally and desperately corrupt, as not to
Ijc fit to live on earth any longer, and the world was every
where full of bad examples, God destroyed them all at once,
but only righteous Noah, and his family, to remove those bad
examples, and that the world of mankind might be planted a-
gain with good example, and the stream again turned the right
way : Hov/ therefore came it to pass, that Noah's posterity did
not follow his good example, especially when they had sucl:
extraordinary things to enforce his example, but so general-
ly, even in his life time, became so exceeding corrupt i One
would think, the first generations at least, while all lived to-
gether as one family, under Noah, their venerable Father,
might have followed his good example ; and if they had done
so, then, when the earth came to be divided in Peleg's time,
'he hea-ds of the several families would have set out their par-
ORIGINAL SIN. n\
ticular colonies with good examples, and the stream -w-ould
iiave been turned the right way in all the various divisions,
colonies, and nations of the world. But we see verily the
fact was, that in about fifty years after Noah's death, the world
in general was overrun with dreadful corruption ; so that all
virtue and goodness were like soon to perish from among
mankind, unless something extraordinary should be done to
prevent it.
Then, for a remedy, God separated Abraham and Hs
family from all the rest of the world, that they might be de-
livered from the influence of bad example, that, in his poster-
ity, he might have an holy seed. Thus God again planted a
nob^e vine ; Abraham, Isaac and Jacob being eminently pious.
But how soon did their posterity degenerate, till true religion
was like to he swallowed up ? We sec how desperately, and
almost universally corrupt they were, when God brought
tiiem out of Egypt, and led them in the wilderness.
Then God was pleased, before he planted his people in
Canaan, to destroy that perverse generation in tiie wilderness,
that he might plant them there a noble vine, ^vhollij a right
seedy and set them out with good example, in the land where
they were to have their settled abode. Jer. ii. 21, It is ev-
ident, that the generation which came with Joshua into Ca-
naan, was an .excellent generation, by innumerable tiling;;
said of them.* But how soon did that people, nevertheless,
become the degenerate filant of a strange vine ?
And when the nation had a long time proved themselves
desperately and incurably corrupt, God destroyed them, and
sent them into captivity, till the old rebels were dead and
purged out, to deliver their children from their evil example ;
and when the folloAving generation were purified as in a fur-
nace, God planted them again, in the land of Israe', a noble,
vifi-e, and set them out with good example ; which yet was
not followed by their posterity.
*See Jer. ii. 2, 3. Psal. Ixviii 14, Josh, xxll 2, and xxiii. 8. Deut,
iv. 3, 4, Hos. xi. 1, and IX. 10. Judges ii. 7, 17, 21, and many othf
ojaces.
232 ORIGINAL SIN.
When again the corniption was become inveterate and
desperate, the Christian church was planted by a glorious
outpouring of the Spirit of God, causing true virtue and piety
to be exemplified in the first age of the church of Christ, lar
beyond whatever had been on earth before ; and the Chriit-
ian church was planted a noble vme. But that primitive good
example has not prevailed, to cause virtue to be generally and
steadfastly maintained in the Christian world : To how great
a degree it has been otherwise, has already been observed.
After many ages of general and dreadful aj-ostasy, God
was pleased to erect tlve Protestant church, as separated from
the more corrupt part of Christendom ; and true pieiy flour-
ished very much in it at first ; God planted it a yioble vine :
But, notwithstanding the good examples of the first reform-
ers, what a melancholy pass is the Protestant world come to
at this day ?
When England grew very corrupt, God brought over a
number of pious persons, and planted them in NewengJand,
and this land was planltd with a noble vine. But how is the
gold become dim ! How greatly have we forsaken the pious
examples of our fathers I
So prone have mankind always proved themselves to de-
generacy, and bent to backsliding. Which shews plainly
their natural propensity ; and that when good has revived,
and been promoted among men, it has been by some divine
interposition, to oppose the natural current ; the fruit of some
extraordinary means, the efficacy of which has soon been
overcome by constant, natural bias, and the effect of good ex-
ample presently lost, and evil has regained and maintained
the dominion : Like an heavy body, which may by some
great power be caused to ascend, iigainst its nature, a little
while, but soon goes back again towards the centre, to which
it naturally and constastly tends.
So that evil example will in no wise account for the cor-
ruption of mankind, without supposing a natural proneness to
sin. The tendency of example alone will not account for
general wicked practice, as consequent on good example.
And if the influence of bad example is a reason of some of
ORIGINAL Sm. 233
t'le wickedness that is in the world, that alone will not ac-
count for men's becoming worse than the example set, and de-
generating more and more, and growing worse and worse,
which has been the manner of mankind.
2. There has been given to the world an example of
virtue, which, were it not for a dreadful depravity of nature,
would have influence on them that live under the gospel, far
beyond all other examples ; and that is, the example of Jesus
Christ.
God, who knov/ the human nature, and how apt men are to
be influenced by example, has made answerable provision.
His infinite wisdom has contrived that we s'loukl have set be-
fore us the most amiable and perfect example, in such circum-
stances, as should have the greatest tendency to influence all
the principles of man's nature, but his corruption. Men are
apt to be moved by the example of others like themselves., or in
their own nature ; thereibre this example was given in our
nature. Men are ready to follow the example of the great
and honorable ; and this example, though it was of one in
our nature, yet it was of one infinitely higher and more hon-
orable than kings or angels. A people are apt to follow the
example of their prince : This is the example of that glori-
ous person, who stands in a peculiar relation to Christians, as
their Lord and King, the Supreme Head of the church ; and
not only so, but the King of kings, Supreme Head of the Uni-
verse, and head over all things to the church. Children are
apt to follow the example of their parents : This is the ex-
ample of the Author of our Being, and one who is in a pecu-
liar and extraordinary manner our Father, as he is the Author
of our Holy and happy Being; besides his being the Creator
of the world, and everlasting Father of the Universe. Men
are very apt to follow the example of their friends : The ex-
ample of Christ is of one that is infinitely our greatest friend,
standing, in the most endearing relations of our Brother, Re-
deemer, Spiritual Head and Husband ; whose grace and love
expressed to us, transcends all other love and friendship, as
much as heaven is higher than the earth. And then the vir-
tues and acts of his example were exhibited to us in the most
Vol. VI 2F
^34, ORIGINAL SIN.
cndearin.^■ and engaging circumstances that can possibly be
conceived of : His obedience and submission to God, his hu-
mility, meekness, patience, charity, selfdenial, 8cc. being ex-
ercised and expressed in a work of infinite grace, love, con-
descension, and beneficence to us ; and had all their highest
expressions in his laying down his life for us, and meekly,
patiently, and cheerfully undergoing such extreme and unut-
terable suffering, for our eternal salvation. Men are pecuUar-
ly apt to follow the example of such as they have great bene-
fits from : But it is utterly impossible to conceive of greater
benefits, that we could have by the virtues of any person, than
we have by the virtuous acts of Christ ; who depend upon be-
ing thereby saved from eternal destruction, and brought to-
inconceivable, immortal glory at God's right hand. Surely
if it were not for an extreme corruption of the heart of men,
such an example would have that strong influence on the heart,
that would as it were swallow up the power of all the evil and
hateful examples of a generation of vipers.
3. The influence of bad example, vvithont corruption of
nature, will not account for children's universally committing
sin as soon as capable of it ; which, I think, is a fact that has
been made evident by the scripture. It will not account for
this, in the children of eminently pious parents ; the first ex-
amples that are set in their view, being very good ; which, as
has been observed, was especially the case of many children
jn Christian families in the apostles' days, when the Apostle
John supposes that every individual person had sin to repent
of, and confess to God.
4. What Dr. Taylor supposes to have been fact, with
respect to a sjreat part of mankind, cannot consistently be ac-
counted for from the influence of bad example, viz. the state
of the heathen world, which he supposes, considered as a col-
Jcctive body, was helpless, dead in sin, and unable to recover-
itself. Not evil example alone, no, nor as united with evil
instruction, can be supposed a sufficient reason why every
new generation that arose among them, should not be able to
emerge from the idolatry and wickedness of iheir ancestors,
in any consistence with his scheme. The ill example of an-
ORIGINAL SIN. 235
cestors could have no power to oblige them to sin, any other
way than as a strong temptation. But Dr. Taylor himself
says, p. 72. 5. " To suppose men's temptations to be supe-
Tioi' to their powers, will impeach the goodness and justice of
God, who appoints every man's trial." And as to bad in-
structions, as was observed before, he supposes that they all,
yea every individual person, had light sufficient to know God,
and do their whole duty. And if each one could do this for
himself, then surely they might all be agreed in it through
the power of free will, as well as the whole world be agreed
in corruption by the same power.
Evasion 4. Some modern opposers of the doctrine of
Original Sin, do thus account for the general prevalence of
wickedness, viz. that in a course of nature our senses grow
up first, and the animal passions get the start of reason. So
Dr. Turnbull says,* " Sensitive objects first affect us, and in-
asmuch as reason is a principle, which, in the nature of things,
must be advanced to strength and vigor, by gradual cultiva-
tion, and these objects are continually assailing and soliciting
us; so, unless a very happy education prevents, our sensitive
appetites must have become very strong, before reason can
have force enough to call them to an account, and assume an-
thority over them." From hence Dr. Turnbull supposes it
comes to pass,t " That though some few may, through the
influence of virtuous example, be said to be sanctified from
the womb, so liberal, so generous, so virtuous, so truly noble
is their cast of mind ; yet, generally speaking, the whole
world lieth in such wickedness, that, with respect to the far
greater part of mankind, the study of virtue is beginning to
reform, and is a severe struggle against bad habits, early con-
tracted, and deeply rooted ; it is therefore putting off" an old,
inveterate, corrupt nature, and putting on a new form and
temper; it is moulding ourselves anew; it is a being born
again, and becoming as children. And how few are there in
the world who escape its pollutions, so as not to be early in
that class, or to be among the righteous that need no repent-
ance ?"
* See Moral Philosophy, p. 279, and Christian Philosophy, p. 87^,
+ Christian Philosophy, p, ^gz, 283,
230 ORIGINAL SIN.
Dr. Taylor, though he is not so explicit, seems to hint at
the same thing, p. 192. <' It is by slow degree'^: (says he) that
children come »o the use of understanding ; the animal pas-
sions being for some years the governing part of their con-
stitution. And therefore, though they may be frovvard and
apt to displease us, yei how far this is sin in them, we are not
capable of judging. But it may sufiice to say, that it is the
will of God that children should have appetites and passions
to regulate and restrain, that he hath given parents instruc-
tions and commands to discipline and inform their minds, that
if parents first learned true wisdom for themselves, and then
endeavored to bring up their children in the way of virtue,
there would be less wickedness in the world."
Concerning these things I would observe, that such a
scheme is attended with the very same difficulties, which they
that advance it would avoid ; liable to the same objections,
which they make against God's ordering it so that men
should be brought into being with a prevailing propensity to
sin. For this scheme supposes, the author of lature has so
ordered things, that men should come into being as moral
agents, that is, should first have existence in a state and ca-
pacity of moral agency, under a prevailing propensity to sin.
For that strength, which sensitive appetites and animal pas-
sions come to by their habitual exercise, before persons come
to the exercise of their rational powers, amounts to a strong
propensity to sin, when they first come to the exercise of
those rational, powers, by the supposition ; because this is
given as a reason why the scale is turned for sin among man-
kind, and why, generally n/ieaking, the ivhole ivorld lies in wick-
edness, and the study of -virtue is a severe struggle against bad
habits, early contracted, and deeply rooted. These deeply-
rooted habits must imply a tendency to sin ; otherwise they
could not account for that which they are brought to ac-
count for, namely, prevailing wickedness in the world ;
for that cause cannot account for an effect, which is sup-
posed to have" no tendency to that effect. And this ten-
dency which is supposed, is altogether equivalent to a natur-
al tendency : It is as necessary to the subject. For it is sup-
posed to be brought on the person who is the subject of it,
ORIGINAL SIN. 23;
when he has no power to withstand or oppose it : The habit,
as Dr. Turnbull says, becoming very btroni.;, before reason
can have force enough to call the passions to account, or as-
sume authority over them. And it is supposed, that this
necessity, by which men become subject to this propensity to
sin, is from the ordering and disposal of the author of nature ;
and therefore must be as much from his hand, and as much
without the hand bf the person himself, as if he were first
brought into being with such a propensity. Moreover, it is
supposed that the effect, which the tendency is to^ is truly
wickedness. For it is alleged as a cause or reason why the
whole world lies in wickedness, and why all but a very few
are first in the class of the wicked, and not among the right-
eous, that need no repentance. If they need repentance, what
they are guilty of is truly and properly wickedness, or mor-
al evil ; for certainly men need no repentance for that which
is no sin, or blamable evil. If it be so, that, as a consequence
of this propensity, the world lies in wickedness, and the far
greater part are of a wicked character, without doubt, the far
greater part go to eternal perdition ; for death does not pick
and choose for men of a righteous character only. And cer-
tainly that is an evil, corrupt state of things, which naturally
tends to, and issues in that consequence, that as it were the
whole world lies and lives in wickedness, and dies in wicked-
ness, and perishes eternally. And this, by the supposition, is
a state of things, wholly of the ordering of the author of na-
ture, before mankind are capable of having any hand in the
affair. And is this any relief to the difficulties, which these
writers object against the doctrine of natural depravity ?
And I might here also observe; that this w^ay of account-
ing for the wickedness of the world, amounts to just the same
thing with that solution of man's depravity, which was men-
tioned before, that Or. Taylor cries out of as loo gross to be
admitted (p. 188, 189.) viz. God's creating the soul pure, and
putting it into such a body, as naturally tends to pollute it.
For this scheme supposes, that God creates the soul pure, and
puts it into a body, and into such a state in that body, tiiat the
iiatural consequence is a strong propensity to sin, as soon as
the soul is capable of sinning.
2S8 ORIGINAL SIN.
Dr. Turnbiill seems to suppose, that the mutter could no'.
have been ordered otherwise, consistent with the nature of
things, than that animal passions should be so aforehand with
reason, as that the consequence should be that Avhich has been
mentioned ; because reason is a faculty ef such a nature, that
it, can have strenp;lh and vigor no otherwise than by exercise
and culture.* But can there be any force in this ? is there
any thing in nature, to make it impossible, but that the supe-
rior principles of man's nature should be so proportioned to
the inferior, as to prevent such a dreadful consequence, as the
moral and natural ruin, and eternal perdition of the far great-
er part of mankind ? Could not those superior principles be
in vastly greater strength at first, and yet be capable of end-
less improvement ? And what should hinder its being so or-
dered by the Creator, that they should impiove by vastly
swifter degrees than they do ? If we are Christians we must
be forced to allow it to be possible in the nature of things,
that the principles of human nature should be so balanced,
that the consequence should be no propensity to sin, in the
first beginning of a capacity of moral agency ; because we
must own, that it was so in fact in Adam, when first created,
and also in the man Christ Jesus ; though the faculties of the
ktter were such as grew by culture and improvement, so that
be increased in wisdom as he grev/ in stature.
Evasion 5. Seeing men in this v/orld are in a state of
trial, it is fit that their virtue should meet with trials, and con-
sequently that it should have opposition and temptation to
overcome ; not only from without, but from within, in the
animal passions and appetites we have to struggle with ; that
by the conflict and victory our virtue may be refined and es-
tablished. Agreealily to this, Dr. Taylor (p. 253.) says,
"Without aright use and application of our powers, were
they naturally ever so perfect, we could not be judged fit to
enter into the kingdom of God. 'I his gives a good reason
why we arc now in a state of trial and temptation, viz. to prove
and disciplinsi our minds, to season our virtue, and to fit u»
* Mor, Phil. p. 311.
ORIGINAL SIN. 239
for the kingdom of God ; for which, in the judgment of infi-
nite wisdom, -we cannot be qualified, but by overcoming our
present temptations." And in p. 78. S. he says, " We are
upon trial, and it is the will of our Father that our constitu-
tion should be attended with various passions and appetites,
as well as our outward condition with various temptations."
He says the like in several other places. To the same pur-
pose very often Dr. Turnbull, panicularly Christian Philoso-
phy^ p. 310. " What merit (says he) except from combat?
What virtue without the encounter of such enemies, such
temptations as arise both from within and from abroad ? To be
virtuous, is to prefer the pleasures of virtue, to those which
come into competition with it, and vice holds forth to tempt
ns ; and to dare to adhere to truth and goodness, whatever
pains and hardships it may cost. There m.ust therefore, in
order to the formation and trial, in order to the very being of
virtue, be pleasures of a certain kind to make temptations to
7ice."
In reply to these things I would say, either the slate of
temptation, which is supposed to be ordered for men's trial,
amounts on the whole to a prevailing tendency to that state of
general wickedness and ruin, which has been proved to take
place, or it does not. If it does not amount to a tendency to
such an effect, then how does it account for it ? When it is
inquired, by what cause such an effect should come to pass,
is it not absurd to allege a cause, which is owned at the same
lime to have no tendency to such an effect ? Which is as much
as to confess, that it will not account for it. I think it has
hcan demonstrated, that this effect must be owing to some
prevailing tendency. If the other part of the dilemma be
taken, and il be said, that this state of things does imply a pre-
vailing tendency to that effect, whicli has been proved, viz.
that all mankind, without the exception of su much as one,
sin against God, to their own deserved and just, eternal ruin ;
and not only so, but sin thub immediately, as soon as capable
of it, and sin continually, and huve more sin than virtue, and
have guilt that in{ini>eiy outweighs the value of all the good-
ness any ever have, and that the generality of the world in
210 ORIGINAL SIN,
all ages are extremely stupid and foolish, and of a wiekcd
character, and actually perish for ever ; I say, if the state of
temptation implies a natural tendency to such an effect as
this, it is a very evil, corrupt, and dreadful state of things, as
has been already largely shewn.
Besides, such a state has a tendency to defeat its own sup-
posed end, which is to refine, ripen, and perfect virtue in man-
kind, and so to fit men for the greater eternal happiness and
glory : Whereas, the effect it tends to, is the reverse of this,
viz. general, eternal infamy and ruin, in all generations. It
is supposed, that men's virtue must have passions and appe-
tites to struggle with, in order to have the glory and reward
of victory ; but the consequence is, a prevailing, continual
and generally effectual tendency, not to men's victory over
evil appetites and passions, and the glorious reward of that
victory, but to the victory of evil appetites and lusts over men,
and utterly and eternally destroying them. If a trial of vir-
tue be requisite, yet the question is, whence comes so gener-
al a failing in the trial, if there be no depravity of nature ? If
conflict and war be necessary, yet surely there is no necessity
that there should be more cowards than good soldiers ; unless
it be necessary that men should be overcome and destroyed :
Especially it is not necessary that the whole world as it
were should lie in wickedness, and so lie and die in cowardice.
I might also here observe, that Dr. Turnbull is not very
consistent, in supposing, that combat with temptation is req-
uisite to the very being of virtue. For I think it clearly fol-
lows from his own notion of virtue, that virtue must have a
being prior to any virtuous or praiseworthy combat with
temptation. For, by his principles, all virtue lies in good af-
fection, and no actions can be virtuous, but what proceed from
good affection.* Therefore, surely the combat itself can
have no virtue in it, unless it proceeds from virtuous affec-
tion ; and therefore virtue must have an existence before the
combat, and be the cause of it.
^ * Christian Pkilssophy, p. 113 115.
ORIGINAL SIN. 241
CHAPTER II.
Universal Mertality proves Original Sin; par-^
ticularly the Death of Infants^ with its vari-
ous circumstances.
THE universal reign of death, over persons of all ages
indiscriminately, with the awful circumstances and attend-
ants of death, proves that men come sinful into the world.
It is needless here particularly to inquire, whether God
has not a sovereign risiht to set bounds to the lives of his own
creatures, be they Sinful or not ; and as he gives life, so to
take it av/ay when he pleases ? Or how far God has a right
to bring extreme suffering and calamity on an innocent mor-
al agent ? Yov death, wiih the pains and agonies with which
it is usually brought on, is not merely a limiting of existence,
but is a most terrible calamity ; and to such a creature as
man, capable of conceiving of immortality, and made with so
earnest a desire after it, and capable of foresight and of re-
flection on approaching death, and that has such an extreme
dread of it, is a calamity above all others terrible, to such as
are able to refleci upon it. I say, it is needless, elaborately
to consider, whether God may not, consistent with his perfec-
tions, by absolute sovereignty, bring so great a calamity on
mankind when perfectly innocent. It is sufficient, if we have
good evidence from scripture, that it is not agreeable to God*s
manner of dealing with mankmd so to do.
It is manifest, that mankind were not originally subject-
ed to I his calamity : God brought it on them afterwards, on
occasion of man's sin, at a time of the manifestation of God's
great displeasure for sin, and by a denunciation and sentence
pronounced by him, as acting the part of a judge, as Dr. Tay-
VoL. VI. 2 G
a42 ORIGINAL SIN
lor often totilesses. Sin entered into the world, and death
by sin, as the apostle says. Which certainly leads us to sup-
pose, that this affair was ordered of God, not merely by the
sovereignty of a Creator, hut by the righteousness of a judge.
And the sciiplure every where speaks of all great afflictions
and calannilies, which God in his providence brings on man-
kind, as testimonies of his displeasure for sin, in the subject
of those calamities ; excepting those sufferings which are to
atone for the sins of others. He ever taught his people to
look on such calamities as his rod, the rod of his anger, his
Jrowns, the hidings of his face in displeasure. Hence such
calamities are in scripture so often called by the name of
jiidgmtntsy being what God brings on men as a judge, execut-
ing a riglueous sentence for transgression : Yea, they are
often called by the name of wrath, especially calamities con-
sisting or issuing in death.* And hence also is that which
Dr. Taylor would have us take so much notice of, that some-
limes, in the scripture, calamity and sutTering is called by
fciich names as sin, iniquity, being guiltij, Sec. which is evident-
ly by a roetonytny of the cause for the effect. It is not like-
ly, that in the language in use of old among God's people,
calamity or suffering would have been called even by the
names of sin and guilt, if it had been so far from having any
connexion with sin, that even death itself, which is always
spoken of as the most terrible of calamities, is not so much
as any sign of the sinfulness of the subject, or any testiu.ony
of God's displeasure for any guilt of his, as Dr. Taylor sup-
poses.
Death is spoken of in scripture as the chief of cal.-^miiies,
the most extreme and terrible of all those natural evils, which
come on mankind in this world. Deadly destruction is spok-
en of as the most terrible destruction. 1 Sam. v. 11. Bead-
ly sorrow, as the most extreme sorrow. Isa. xvii. 1 1. Malth.
xxvi. 38, and deadly enemies, as the most bilter and terrible
* See Lcvit. x. 6. Numb. i. 53, and xviii, 5. Josh, ix. 20. aChroo.
xxiv. 18, and xix. 2, 10, and xxviii. 13, and xxxii. 25. Ezra vii. ffg.
Neh. xiii. i8. Zech. vii, 12, and many other places.
ORIGINAL SIN. 243
enemies. Psal. xvii. 9. The extremity of Christ's suffer-
ings is represented by his suffering -1171(0 death. Philip, ii. 8,
and other places. Hence the greatest testimonies of God's
anger for the sins of men in this world, have been by inflict-
ing death : As on the sinners of the old world, on the inhab-
itants of Sodom and Gomo rah, on Onan, Pharaoh, and the
Egyptians, Nadab and Abihu, Korah and his company, and
the rest of the rebels in the wilderness, on the wicked inhab-
itants of Canaan, on Hophni and Phinehas, Ananias and Sap-
phira, the unbelieving Jews, upon whom wrath came to the
uttermost, in the time of the last destruction of Jerusalem.
This calamity is often spoken of as in a peculiar manner the
fruit of the guilt of sin. Exod. xxviii. 43. " That they bear
not iniquity and die." Levit. xxii. 9. " Lest they bear sin
for it and die." So Numb, xviii. 22, compared with Levit. x.
1, 2. The very light of nature, or tradition from ancient rev-
elation, led the heathen to conceive of death as in a peculiar
manner an evidence of divine vengeance. Thus we have an
account, Acts xxviii. 4. That tvhen the Barbarians .saw the
•venoinous beast hang on Paul's handt they said among them.'
selves^ no doubt this man is a murderer, ivhom^ though he hath
tscaped the seas, yet vengeance suffereth not to live.
Calamities that are very small in comparison of the uni-
versal, temporal destruction of the whole world of mankind
by death, are spoken of as manifest indications of God's great
displeasure for the sinfulness of the subject ; such as the des-
truction of particular cities, countries, or numbers of men, by
war or pestilence. Deut. xxix. 24. " All nations shall say,
wherefore hath the Lord done thus unto this land ? What
meaneth the heat of this great anger ?" Here compare Deut.
xxxii, 30. 1 Kings ix. 8, and Jer. xxii. 8, 9. These calam-
ities, thus spoken of as plain testimonies of God's great an-
ger, consisted only in hastening on that de:ith, wtiich other-
wise, by God's disposal, would most certainly have come in a
short time. Now the taking off of thirty or forty years from
seventy or eighty, (if we should suppose it to be so muchj
one with another, in the time of these extraordinary judg-
ments) is but a small matter, in comparison of (icd's first
244 ORIGINAL SIN.
making man mortal, cutting off his hoped for immortality,
subjecting him to inevitable death, which his nature so ex-
ceedingly dreads ; and afterwards shortening his life further,
"by cutting off more than eight hundred years of it ; so bring-
ing it to be less than a twelfth part of what it was in the first
ages of the world. Besides that innumerable multitudes in
the common course of things, without any extraordinary
judgment, die in youth, in childhood, and infancy. There-
fore how inconsiderable a thing is the additional or hastened
destruction, that is sometimes brought on a particular city or
country by war, compared with that universal havoc which
death makes of the whole race of mankind, from generation
to generation, without distinction of sex, age, quality, or con-
dition, with all the infinitely various, dismal circumstances,
torments, and agonies, which attend the death of old and
young, adult persons and little infants ? If those particular
and comparatively trivial calamities, extending perhaps not to
more than the thousandth part of the men of one generation,
are clear evidences of God's great anger ; certainly this uni-
versal, vast destruction, by which the whole world in all gen-
erations is swallowed up, as by a flood, that nothing can re-
sist, must be a most glaring manifestation of God's anger for
the sinfulness of mankind. Yea, the scripture is express in
it, that it is so. Psal. xc. 3, &c, " Thou turnest man to des-
truction, and sayest, return, ye children of men... .Thou earli-
est them away as with a flood : They are as a sleep : In the
morning they are like grass, which groweth up ; in the morn-
ing it flourisheth and groweth up ; in the evening it is cut
down and withereth. For we are consumed by thine anger,
and by thy wrath are we troubled. Thou hast set our iniqui-
ties before thee, our secret sins in the light of thy counte-
nance. For all our days are passed away in thy wrath : We
spend our years as a tale that is told. The days of our years
are threescore years and ten ; and if by reason of strength
they be fourscore years, yet is their strength labor and sor-
row ; for it is soon cut off, and we fly away. Who knoweth
the power of thine anger ? According to thy fear, so is thy
wrath. So teach us to number our days that we may apply
ORIGINAL SIN. 245
oui' hearts unto wisdom." How plain and full is this testimo-
ny, that the general mortality of mankind is an evidence of
God's anger for the sin of those who are the subjects of such
a dispensation ? ■■
Abimelech speaks of it as a thing which he had reason to
conclude from God's nature and perfection, that he ivould not
slay a righteous nation. Gen. xx. 4. By righteous evidently
meaning innocent. And if so, much less will God slay a right'
eons world, (consisting of so many nations. ...repealing the
great slaughter in every generation) or subject the whole
world of mankind to death, when they are considered as inno-
cent, as Dr. Taylor supposes. We have from tinae to time
in scripture such phrases as worthy of death, and guilty of
death ; but certainly the righteous Judge of all the earth will
not bring death on thousands of millions, not only that are not
worthy of death, but are worthy of no punishment.
Dr. Taylor from time to time speaks of affliction and
death as a great benefit, as they increase the vanity of all
earthly things, and tend to excite sober reflections, and to in-
duce us to be moderate in gratifying the appetites of the body,
and to mortify pride and ambition, &c.* To this I would
say,
1. It is not denied but God may see it needful for man-
kind in their present state, that they should be mortal, and
subject to outward afflictions, to restrain their lusts, and mor-
tify their pride and ambition, Sco. But then is it not an evi-
dence of man's depravity, that it is so ? Is it not an evidence
of distemper of mind, yea, strong disease, when man stands
in need of such sharp medicines, such severe and terrible
means to restrain his lusts, keep down his pride, and make
him willing to be obedient to God ? It must be because of
a corrupt and ungrateful heart, if the riches of God's bounty,
in bestowing life and prosperity, and things comfortable and
pleasant, will not engage the heart to God, and to virtue, and
childlike love and obedience, but thiit he must always have
the rod held over him, and be often chastised, and held under
* Pages ai, 67, and other places.
2i5 ORIGINAL SIN.
the apprehen'j'rens of death, to keep him from ri^nnin}* wild
in pride, contempt and rebellion, xingratefully using the bless-
ings dealt forth from God's hand, in sinning against him,
and serving his enennes. If man has no natural di^ingenuity
of heart, it must be a mysterious thing indeed, that the sweet
blessings of God's bounty have not as powerful an influence
to restrain him from sinning against God, as terrible afflictions.
If any thing can be a proof of a perverse and vile disposition,
this must be a proof of it, that men should be most apt to
forget and despise God, when his providence is most kind ;
and that they should need to have God chastise them with
great severity, and even to kill them, to keep them in order.
If wc were as much disposed to gratitude to God for his bene-
fits, as we are to anger at our fellow creatures for injuries, as
we must be (so far as 1 can see) if we are not of a depraved
heart, ihe sweetness of the divine bounty, if continued in life,
and the height of every enjoyment that is pleasaYit to innocent
human nature, would be as powerful incentives to a proper re-
gard to God, tending as much to promote religion and virtue,
as to have the world filled with calamity, and to have God (to
use the language of Hczekiah, Isaiah xxxviii. 13, describing
death and its agonies) as a lion, breaking alt our bones, and
from day even to niglit, making an end of us.
Dr. Taylor himself, p. 252, says, " That our first parents
before the fall were placed in a condition proper to engage
their gratitude, love and obedience." Which is as much as
to say, proper to engage them to the exercise and practice of
all religion. And if the paradisaical state was proper to en-
gage to all religion and duty, and men still come into the
world with hearts as good as the two first of the species, why
is it not proper to engage them to it still ? What need of
so vastly changing man's state, depriving him of all those
blessings, and instead of them allotting to him a world full of
briars and thorns, afliiction, calamity and death, to engage
him to it ? The taking away of life, and all those pleasant
enjoyments man hod at first, by a permanent constitution,
would be no stated benefit to mankind, unless thcie was a
sta'cd disposition in ihem to abuse such blessings. The tak-
ORIGINAL SIN. 247
ir!g them away is supposed to be a benefit under the notion of
their bcin;^- things that tend to lead men to sin ; but they
would have no such tendency, at least in a stated manner, un-
less there was in men a fixed tendency to make that unrea-
sonable misimprovemcnt of them. Such a temper of mind as
amounts to a disposition to make such a mibimprovemcnt of
blessings of that kind, is often spoken of in scripture, as most
astonishingly vile and perverse. So concerning Isracrs abus-
ing the blessings of Canaan, that land flowing with milk and
honey ; iheir ingratitude in it is spoken of by the prophets, as
enough to astonish ail lieaven and eartli, and as more than
brutish stupidity and vileness. Jer. ii. 7. '• I brought them
into a plentiful country, to eat the fruit thereof, and the good-
ness thereof. But when ye entered, ye defiled my land," £cc.
See the following verses, especially verse 12. '^ Be astonish-
ed, O ye heavens, at this." So Isaiah i. 2.. ..4. " Kcar, t)
heavens, and give ear, O earth ; I have nourished and brought
wp children, and they have rebelled against rne. The ox
knoweth liis owner, and the ass his master's crib, but my peo-
ple doth not know, Israel doth not consider. Ah, sinful na-
tion ! A people laden with iniquity, a seed of evil doers, child-
ren that arc corruptors." Compare Deut. xxxii. 6,...l9. If
it shewed so great depravity, to be disposed thus to abuse the
blessings of so fruitful and pleasant a land as Canaan, surely it
would be an evidence of a no less astonisliing corruption, to
be inclined to abuse the blessings of Eden, and the garden of
God there.
2. If death be brought on mankind only as a benefi', ar,d
in that manner which Dr. Taylor mentions, viz. to moi-lify or
moderate their carnal appetites and afl'ections, wean them
from the world, excite them to sober reflections, and lead
them to the fear and obedience of God, Sec. is it not strange
that it should fall so heavy on infants, who arc not capable of
making any such improvement of it ; so that many more of
mankind suffer death in infancy, than in any other equal part
of the age of man ? Our author sometimes hints, that the
death of infants may be for the good of parents, and those that
are adult, and m.ay be for the correction and pii?/ishmcnt of
248 ORIGINAL SIN,
the sins of parents : But hath God any need of such methods
to add to parents' afflictions ? Are there not ways enout^h
that he might increase their trouble, without destroying the
lives of such multitudes of (hose that are perfectly innocent,
and have in no respect any sin belonging to them ; on whom
death comes at an age, when not only the subjects are not ca-
pable of any reflection or making any improvement of it, eith-
er in the suffering or expectation of it ; but also at an age,
when parents and friends, who alone can make a good im-
provement, and whom Dr. Taylor supposes alone to be pun-
ished by it, suffer least by being bereaved of them ; though
the infants themselves sometimes suffer to great extremity ?
3. To suppose, as Dr. Taylor does, that death is brought
on mankind in consequence of Adam's sin, not at all as a ca-
lamity, but only as a favor and benefit, is contrary to the doc-
trine of the gospel, which teaches that when Christ, as the
second Adam, comes to remove and destroy that death which
came by the first Adam, he finds it not as a friend, but an
enemy. 1 Cor. xv. 22, " For as in Adam all die, so in
Christ shall all be made ahve ;" with verses 25 and 26, " Tor
he must reign, till he hath put all enemies under his feet.
The last enemy that shall be destroyed, is death."
Dr. Taylor urges that the afilictions which mankind are
subjected to, and particularly their common mortality, are
represented in scripture as the chastisements of our heavenly
Father ; and therefore are designed for our spiritual good,
and consequently are not of the nature of punishments. So
in p. 68, 69, 38, 39, 5.
Though I think the thing asserted far from being true,
viz. that the scripture represents the afflictions of mankind in
general, and particularly their common mortality, as the chas-
tisements of an hi-avenly father, yet it is needless to stand to
dispute that matter ; for if it be so, it will be no argument
that the afflictions and death of mankind are not evidences of
their sinfulness. Those would be strange chastisements from
the hand of a wise and good Father, which are wholly for
nothing ; especially such severe chastisements as to break
the child's bones, when at the same time the Father does not
ORIGINAL SIN. $49
suppose any guilt, fault or offence in any respect belonjjing to
the child ; but it is chastised in this terrible manner, only
for fear that it will be faulty hereafter. I say, these would be
a strange sort of chastisements ; yea, though he should be
able to make it up to the child afterwards. Dr. Taylor tells
of representations made by the whole current of scripture :
I am certain it is not agreeable to the current of scripture, to
represent divine, fatherly chastisements after this manner. It
is true, that the scripture supposes sudi chastenings to be the
fruit of God's goodness ; yet at the same time it evermore
represents them as being for the sin of the subject, and as
evidences of the divine displeasure for its sinfulness. Thus
the apostle in 1 Cor. xi. 30.. .,.'^2, speaks of God's chastening
his people by mortal sickness, for their good, that they inighf.
not be condemned with the Tjorld, and yet signifies that it was
Jbr their sin ; for this cause many are weak and sickly among
you, and many sleeji : That is, for the prefaneness and sinful
disorder before mentioned. So Elihu, Job xxxiii. 16, &c.
speaks of the same chastening by sickness, as for men's good,
to withdrew man from his sinful piir/iose, and to hide firicle from
man., and keep back his soul from the pit ; that therefore God
chastens man with pain on his bed, and the multitude of his bones
with strong pain. But these chastenings are for his sins, as
appears by what follows, verse 28, where it is observed, that
•when God by this means has brought men to repent, and hum-
bly confess their sins, lie delivers them. Again, the same E-
lihu, speaking of the unfailing love of God to the righteous,
even when he chastens them, and they are bound in fetters, and
holden in cords of affliction, chap, xxxvi. 7, &c. yet speaks of
these chastenings as being for their sins, verse 9. »' Then he
sheweth them their work, and their transgressions, that they
have exceeded." So David, Psalm xxx speaks of God's
chastening by sore afflictions, as being for his good, and issuing
joyfully ; and yet being the fruit of God's anger for his sin,
verse 5. " God's anger endureth but for a moment" &c.
Compare Psalm cxix. 67, 71, 75. God's fatherly chastise-
ments are spoken of as being for sin. 2 Sam. vii. 14, 15.
*' I will be his Father, and he shall be my Son. If he com-
VoL. VL 2 H
HS^ ORIGINAL sin:
mit injquity, I will chasten him with the rod of men, and ^vhfc
the stripes of the children of men, but my mercy shall not de«
part away from him." So the prophet Jeremiah speaks of
the great affliction that Go.Vs people of the young generation
suffered in the time of the captivity, as being for their good.
Lam. iii. 25, &c. But yet these chastisements are spoken of
as being for their sin, see especially verses 39, 40. So Christ
says, Rev. iii. 19. "As many as I love, I rebuke and chas-
ten." But the words following shew that these chasteninga
from love, are for sin that should be repented of : " Be zeal*
ouH, therefore, and repent." And though Christ tells us, thejr
are blessed that are persecuted for righteousness' sake, and
have reason to rejoice and be exceeding glad ; yet even the
persecutions of God's people, as ordered in divine Providence,
are spoken of as divine chastenings for sin, like the just cor-
rections of a Father, when the children deserve them, Ileb.
xii. The apostle, there speaking to the Christians concern-
ing the persecutions which they suftered, calls their sufferings
by the name of divine rebukes, which implies testifying against
a fault ; and that they may not be discouraged, puts them in
mind, that lohom the Lord loves he chastens^ arid sccurgeth ex'-
erij aon that he receivcth. It is also very plain, that the per-
secutions of God's people, as they are from the disposing
hand of God, are chastisements for sin, from 1 Pet, iv. 17, 18,
compared with Prov. xi. 31. See also Psalm Ixix. 4.... 9.
If divine chastisements in general are certain evidences
that the subjects are not wholly without sin, some way be-
longing to them, then in a peculiar manner is death so, for
these reasons :
1. Because slaying, or delivering to death, is often spok-
en of as in general a more awful thing than the chastisements
that are endured in this life. So Psalm cxviii. 17, 18. "I
shall not die, but live, and declare the works of the Lordv
The Lord hath chastened me sore, but he hath not given me
over unto death." So the Psalmist, in Psalm Ixxxviii. 15,
setting forth the extremity of his affliction, represents it by
this, that it was next to death. " I am afflicted, and ready
to die: While I suffer thy terrors, lam distracted." Sci
ORIGINAL SIN. 351
David, 1 Sam. xx. 3. So God's tenderness towards persons
under chastisement, is from time to time set forth by that,
tliat he did not proceed so far as to m&ke an end of them by
death, as in Psalm Ixxviii. 38, 39, Psahn ciii. 9, wiih verses
14, 15, Psalm XXX 2, 3, 9, and Job xxxiii. 22, 23, 24. So we
have God's people often praying, when under great affliction,
that God would not proceed to this, as being the greatest ex-
tremity. Psalrn xiii. 3. " Consider, and hear me, O Lord
rny God : Lighten mine eyes, lest I sleep the sleep of death."
So Job X, 9, Psalm vi. 1....5, Ixxxviii. 9, 10, 11, and cxliii. T.
Especially may death be looked upon as the most extreme
of all temporal sufferings, when attended with such dreadful
circumstances, and extreme pains, as those with which I'rovi-
dence sometimes brings it on infants, as on the ciiildren that
%vere offered up to Moloch, and some other idols, who were
tormented to death in burning brass. Dr. Taylor says, p. 83,
128,5. " The Lord ot all being can never want time, and
place, and power, to compensate abundantly any sufferings
infants now undergo in subserviency to his good providence."
But there are no bounds to such a license, in evading eviden-
ces from fact. It might as well be said, that there is not and
cannot be any such thing as evidence, from events of God's
displeasure, which is most contrary to tlie whole current of
scripture, as may appear in part from things which have been
observed. This gentleman might as well go further still, and
say that God may cast guiltless persons into hellfire, to re-
main there in the most unutterable torments for ages of ages,
(which bear no greater proportion to eternity than a quarter
of an hour) and if he does so, it is no evidence of God's dis-
pleasure, because he can never want time, place, and power,
abundantly to compensate their sufferings afterwards. If it
be so, it is not to the purpose, as long as the scripture does so
abundantly teach us to look on great calamities and sufferings
which God brings on men, especially death, as marks of his
displeasure for sin, and for sin belonging to them that suffer.
2. Another thing which may well lead us to suppose death,
in a peculiar manner, above other temporal sufferings, in-
tended as a testimony of God's displeasure for sin, is, that
252 ORIGINAL SIN.
death is a thine: attended with that awful appearance, that
gloomy and terrible a'.pect, that naturally suggests to our
minds God's awful displeasure Which is a thing that Dr.
Taylor himself takes particular notice of, page 69, speaking
of death, '^Herein," says he, " have we before our eyes a
striking ciemonstration that sin is infinitely hateful to God,
and the corruption and ruin of our nature. Nothing is more
proper than such a sight to give us the utoiost abhorrence of
all iniquity, &c." Now if death be no testimony of God's
displeasure for sin, no evidence that the subject is looked
upon, by him who inflicts it, as any other than perfectly inno-
cent, free from all manner of imputation of guilt, and treated
only as an object of favor, is it not strange, that God should
annex to it such affecting appearances of his hatred and anger
for sin, more than to other chastisements ? Which yet the
scripture teaches us are always for sin. These gloomy and
striking manifestations of Cod's hatred of sin attending death,
are equivalent to awful frowns of God attending the stroke of
his hand. If we should see a wise and just father chastising
his child, mixing terrible frowns with severe strokes, we
should justly argue, that the father considered his child as
having something in nim displeasing to him, and that he did
not thus treat his child only under a notion of mortifying him,
and preventing his being faulty hereafter, and making it up
to him afterwards, when he bad been perfectly innocent, and
without fault, either of action or disposition thereto.
- We may well argue from these things, that infants are
not looked upon by God as sinless, but that they are by na-
ture children of wrath, seeing this terrible evil comes so heav-
ily on mankind in infancy. But besides these things, which
are observable concerning the mortality of infants in general,
there arc some particular cases of the death of infants, which
the scripture sets before us, that are attended with circum-
stances, in a peculiar manner giving evidences of the sinful-
ness of such, and their just exposedness to divine wrath. As
particularly,
The destroying of the infants in Sodom, and the neigh-
boring cities ; which cities, destroyed in so extraordinary,
ORIGINAL SIN. 253
miraculous, and awful a manner, are set forth as a signal ex-
ample, of God's dreadful vengeance for sin, to the world in
all generations ; agreeable to that of the apostle, Jude, verse
7. God did not reprove, but manifestly countenanced Abra--
ham, when he said, with respect to the destruction of Sodom,
(Gen. xviii. 23, 25 ) " Wilt thou destroy the righteous with
the wicked?. ...That be far from thee to do after this manner,
to slay the righteous with the wicked, and that the righteous
should be as the wicked, that be far from thee. Shall not the
judge of all the earth do right ?" Abraham's words imply that
God would not destroy the innocent with the guilty. We
may well understand innocent as included in the word right-
eous, according to the language usual in scripture, in speak-
ing of such cases of judgment and punishnient ; as is plain in
Gen. XX. 4. Exod. xxiii. 7. Deut. xxv. 1. 2Sain. iv 11.
2 Chron. vi. 23, and Prov. xviii. 5. Eliphaz says, Job iv. 7.
"Who ever perished, being innocent? Or where were the
righteous cut off ?" We see v.-hat great care God took that
Lot should not be involved in that destruction. He was mi-
raculously rescued by angels, sent oii purpose ; who laid hold
on him, and brought him, and set him without the gates of
the city ; and told him that they could do nothint^- till he was
out of the way. Gen. xix. 22. And not only was he thus
Hiiraculously delivered, but his two wicked daughters for his
sake. The whole afTair, both the destruction, and the rescue
of them that escaped, was miraculous ; and God could as ea-
sily have delivered the infants which were in those cities.
And if they had been without sirt, their perfect innocency, one
should think, would have pleaded nuich more strongly for
them, than those lewd women's relation to Lot pleaded for
them. When in such a case, we must suppose these infants
■much further from deserving to be involved in that destruc-
tion, than even Lot himself. To say here, that God cov. id
make it up to those infants in anotiier world, must be an in-
sufficient reply. For so he could as easily have nu;r!e !•: up
to Lot, or to ten or fifty righteous, if they had been c rsti oved
in the same fire ; Nevertheless it is plainly signified, mai this
254 ORIGINAL SIN.
"would not have been agreeable to the wise and holy proceed-
ings of the judge of all the eartli.
Since God declared, that if there had been found but ten
righteous in Sodom, he would liave spared the whole city for
their sakcj may we not well suppose, if infants are perfectly
irlnocent, that he would have spared the old worlds in which
there were, without doubt, many hundred thousand infants,
and in general one in every family, whose perfect innocence
pleaded for its preservation ? Especially when such vast care
vas taken to save Noah and his family, (some of whom, one
at least, seem to have been none of thu best) that they might
not be involved in that destruction. If the perfect sinlessness
of infants had been a notion entertained among the people of
God of old, in the ages next following the flood, handed down
from Noah and his children, who well knew that vast multi-
tudes of infants perished in the flood, is it likely that Eliphaz,
who lived within a few generations of Shem and Noah, would
have said to Job, as he does in that forcmentioned, Job iv. 7.
" Who ever perished, being innocent? And when were the
righteous cut off?" Especially since in the same discourse
(Chap. v. 1.) he appeals to the tradition of the ancients fur a
confirmation of this very point ; as he also does in Chap. xv.
7....10, and xxii. 15, 16. In which last place he mentions
that very thing, the destruction of the wicked by the flood,
as an instance of that perishing of the wicked, which he sup-
poses to be peculiar to them, for Job's conviction ; in which
the nvicked ivere cut down cut of tmie, their foimdation bcwg
Gverjloivn ivith a Jlood. Where it is also observable, that he
speaks of such an untimeliness of death as they suffered by
the flood, as one evidence of guilt ; as he also does, Chap. xv.
32, S3. " It shall be accomplished before his time ; and his
branch shall not be green." But those that were destroyed
by the flood in infancy, above all the rest were cut donvn out
of time ; when instead of living above nine hundred years, ac-
cording to the common period of man's life, many were cut
down before they were one year old.
And when God executed vengeance on the ancient inhab-
itants of Canaan, not only did he not spare their cities and
Oi^IGINAL Sm. ^25^
families for the sake of the infants that were therein, nor take
any care that they should not be involved in the destruction ;
but often with particular care repeated his express commands,
that their infants should not be spared, but should be utterly
destroyed, without any pity; while Raliab the Aar/o;; (who
had been far from innocence, thouc^h she expressed her fdith
in entertaining, and safely dismissing the spies) was preserv-
ed, and all her friends for her sake. And when God execut-
ed his wrath on the Egyptians, by slaying their first born,
though the children of Israel, who were most of them wicked
men, as was before shewn, were wonderfully spared by the
destroying angel, yet such firstborn of the Egyptians as were
infants, were not spared. They not only were not rescued
by the angel, and no miracle wrought to save them (as was
observed in the case of tha infants of Sodom) but the angel
destroyed them by his own immediate hand, and a miracle
was wrought to kill them.
Here, not to stay to be particular concerning the command
by Moses, respecting the destruction of the infants of the
Midianites, Num. xxxi. 17. And that given to Saul to des-
troy all the infants of the Aroalekites, 1 Sam. xv. 3, and what
is said concerning Edom, Psalm cxxxvii. 9. " Happy shall he
he that taketh, and dashelh thy little ones against the stones,
I proceed to take notice of something remarkable concern-
ing the destruction of Jerusalem, represented in Ezek. ix.
when command was given to them, that had cliarge over the
city, to destroy the inhabitants, verse 1....8 And this rea-
son is given for it, that their iniquity required it, and it was a
just recompense of their sin, verse 9, 10. And God at the
same time was most particular and exact in his care that such
should by no means be involved in the slaughter, as had prov-
ed by their behavior, that they were not partakers in the
abominations of the city. Command was given to the angel
to go through the city, and set a mark upon their foreheads,
and the destroying angel had a strict charge not to come near
any man, on whom was the mark ; yet the infants were not
marked, nor a word said of sparing them : On the contrar}'^,
infants were expressly mentioned as those that should be utter-
256 ORIGINAL SIN.
}y destrovecl, withoiU pity, verse 5, 6. « Go through the city,
and smite : Let not your eye spare, neither have ye pity.
Slay utterly old and young, both maids and little children ;
but come not near any man upon whom is the mark.
And if any should suspect that such instances as these
were peculiar to a more severe dispensation, under the Old
Testament, let us consider a remarkable instance in the days
of the glonons gospel of the grace of God ; even the last des-
truction of Jerusalem ; which was far more terrible, and with
greater testimonies of God's wrath and indignation, than the
destruction of Sodom, or of Jerusalem in Nebuchadnezzar's
time, or any thing that ever had happened to any city or peo-
ple, from the beginning of the world to that time : Agreea-
ble to Matth. xxiv. ^1, and Luke xxi. 22, 23. But at that
time particular care was taken to distinguish and deliver God's
people, as was foretold Dan. xii. 1. And we have in the New
Testament a particular account of the care Christ took for the
preservation of his followers : He gave them a sign, by which
they might know when the desolation of the city was nigh,
that they that were in Jerusalem might flee to the mountains,
and escape. And as history gives account, the Christians
followed the directions given, and escaped to a place in the
mountains called Pella, and were preserved. Yet no care was
taken to preserve the infants of the city, in general ; but, ac-
cording to the predictions of that event, they were involved
with others in that great destruction : So heavily did the ca-
lamity fall upon them, that those words were verified, Luke
xxiii. 29. " Behold the days are coming, in which they shall
say. Blessed are the barren, and the womb that never bare,
and the paps which never gave suck. And that prophecy in
Deut. xxxii. 21. ...25, which has undoubtedly special respect
to this veiy time, and is so applied by the btst commentators.
" I will provoke them to jealousy, with those that are not a
people ; for a fire is kindled in mine anger ; and it shall burn
to the lowest hell. I will heap miscliiefs upon them : I will
spend mine arrows upon them. They shall be burnt with
hunger, and devoured with burning heat, and bitter destruc-
tion. The sword without, and terror within, shall destroy
ORIGINAL SIN. 257
both the young man, and the virgin, the suckling also, with
the man of grey hairs." And it appears by the history of that
destruction, that at that time was a remarkable fulfilment of
that in Deut. xxviii. 53.. ..57, concerning parents' eating (heir
children in the siege ; and the tender and delicate ivoynan eating
her newborn child. And here it must be remembered, that
these very destructions of that city and land are spoken of in
those places forementioned, as clear evidences of God's wrath,
to all nations which shall behold them. And if so, they were
evidences of God's wrath towards infants ; who, equally with
the rest, were the subjects of the destruction. If a particular
kind or rank of persons, which made a very considerable
part of the inhabitants, were from time to time partakers of
the overthrow, without any distinction made in divine provi-
dence, and yet this was no evidence at all of God's displeasure
•with any of them ; then a being the subjects of such a calam-
ity could not be an evidence of God's wrath against any of the
inhabitants, to the reason of all nationsf or any nation, or so
much as one person.
Vol* VI. SI
aaJ ORIGINAL sncv
PART II.
Containing observations on particular parts of the
Holy Scripture, which prove the Doctrine of
Original Sin.
CHAPTER r.
Observations relating to things contained in the
three first Chapters of Genesis, with rejer-
.enc€ to the Doctrine of Original Sin.
SECTION I.
Concerning Original Righteousness ; and •whether our first
Parents noere created ivith Righteousness^ or moral recti*
tude of Heart ?
THE doctrine of Original Righteousness, or the crea-
tion of our first pavents with holy principles and dispositions,
has a close connexion, in several respects, with the doctrine
of Original Sin. Dr Taylor was sensible of this ; and ac-
cordingly he strenuously opposes this doctrine, in his book
against Original sin. And therefore in handling the subject,
1 would in the first place remove this author's main objection
against this doctrine, and then shew how the doctrine may be
inferred from the account which Moses gives us, in the three
first chafitcrs of Genesis.
ORIGINAL SIN. 259
Dr. Taylor's grand objection at^ainst this doctrine, which
he abundantly insists oh, is this : That it is utterly inconsist-
ent with the nature of virtue, that it should be concreated
with any person ; because, if so. It must be by an act of God's
absolute power, without our knowledge or concurrence ; and
that moral virtue, in its very nature implieth the choice and
consent of the moral agent, without which it cannot be virtue
and holiness : That a necessary holiness is no holiness. So
p. 180, •vhere he observes, "That Adam must exist,
he must be created, yea he must exercise thought and
reflection, before he was righteous." See also p. 250,
261. In p. 161. 5. he says, "To say, that God not only
endowed Adam with a capacity of being righteous, but more-
over that righteousness and true holiness were created with
him, or wrought into hb nature, at the same time he was
made, is to affirm a contn.diction, or what is inconsistent with
the very nature of righteousness." And in like manner Dr.
TurnbuU in many places insists upon it, that it is necessary
to the very being of virtue, that it be ov/ing to our own choice,
and diligent culture.
With respect to this, I would observe, that it consists in a
notion of virtue quite inconsistent wiih the nature of things,
and the common notions of mankind ; and also inconsistent
with Dr. Taylor's own notions of viriue- Therefore if it be
truly so, that to affirm that to be virtue or holiness, which is
not the fruit of preceding thought, reflection and choice, is to
affirm a contradiction, I shall shew plainly, that for him to af-
firm otherwise, is a contradiction to himself.
In the first place, I think it a contr:idiction to the nature
of things, as judged of by the common sense of mankind. It
is agreeable to the sense of the minds of men in all nations
and ages, not only that the fruit or effect of a good choice is
virtuous, but the good choice itself, from whence that effect
proceeds ; yea, and not only so, but also the antecedent good
disposition, temper, or affection of mind, from whence pro-
ceeds that good choice, is virtuous. This is the general no-
tion, not that principles deiive their goodness from actions,
but that actions derive their goodness from the principles
260 ORIGINAL SIN.
whence they proceed; and sothattheact of choosing that which
is g:ood, is no further virtuous than it proceeds from a (^ood
principle, or virtuous disposition of mind. Which supposes,
that a virtuous disposition of mind may be before a virtuous
act of choice ; and that therefore it is not necessary that there
should firgt be thought, reflection and choice, before there
can be any virtuous disposition. If the choice be first, before
the existence of a good disposition of heart, what signi-
fies that choice ? There can, according lo our natural notions,
be no virtue in a choice which proceeds from no virtuous
principle, but from mere selflove, ambition, or some animal
appetite ; and therefore a virtuous temper of mind may be
before a good act of choice, as a tree may be before the fruit,
and the fountain before the stream which proceeds from it.
The following things in Mr. Hutcheson's inquiry con-
cerning moral good and evil, are evidently agreeable to the
nature of things, and the voice of human sense and reason.
Sectwn II. p. 132, 133. " Every action which we apprehend
as either morally good or evil, is always supposed to flow
from some affections towards sensitive natures. And whatev-
er we call virtue or vice, is either some such affection, or
some action consequent ufion it. All the actions counted re-
ligious in any country, are supposed by those who count thera
so, to Jloiv from some affections towards the Deity ; and ,
•whatever we call social virtue, we still suppose to Jiov} from
affections towards our fellow creatures. Prudence, if it is
only employed in promoting private interest, is never imag-
ined to be a virtue." In these things Dr. Turnbull express-
ly agrees with Mr. Hutcheson, who is his admired author.*
If a virtuous disposition or affection is before acts that pro-
ceed from it, then they are before those virtuous acts of choice
which proceed from it. And therefore there is no necessity
that all virtuous dispositions or affections should be the effect
of choice : And so no such supposed necessity can be a good
objection against such a disposition's being natural, or from
a kind of instinct, implanted in the mind in its creation. A-
* Moral rhiloscphy p, xi2 115, p. 142, ct aiiii passim.
ORIGINAL SIN. 261
gieeable to what Mr. Hutcheson says, (Ibid. Section III, p.
196, 197.) " I know not, says he, for what reason some will
not allow that to be virtue, which flows from instinct or pas-
sions. But how do they help themselves ? They say, virtue
arises from reason. What is reason, but the sagacity wc
have in prosecuting any end ? The ultimate end proposed
by common moralists, is the happiness of the agent himself.
And this certainly he is determined to pursue from instinct.
Now may not another instinct towards the public, or the good
of others, be as proper a principle of virtue, as the instinct to-
wards private happiness ? If it be said, that actions from in-
stinct are not the effect of prudence and choice, this objec-
tion will hold full as strongly against the actions which flow
from selflove."
And if we consider what Dr. Taylor declares as his own
notion of the essence of virtue, we shall find, what he so con-
fidently and often affirms, of its being essential to all virtue,
that it should follow choice, and proceed from it, is no less
repugnant to that, than it is to the nature of things, and the
general notions of mankind. For it is his notion, as well as
Mr. Hutcheson's, that the essence of viitue lies in good affec-
tion, and particularly in benevolence or love ; as he very fully
declares in these words in his Key,* " That the word that sig-
nifies goodness and mercy should also signify moral rectitude
in general, will not seem strange, if we consider that love is
the fulfilling of the law. Goodness, according to the sense of
scripture, and the nature of things, includes^ll moral rectitude^
which, I reckon, may every part of it, where it is true and
genuine, be resolved into this single principle." If it be so
indeed, then certainly no act whatsoever can have moral rec-
titude^ but what proceeds ivom this principle. And conse-
quently no act of volition or choice can have any moral rec-
titude, that takes place before this principle exists. And yet
he most confidently afiirms, that thought, reflection and
choice must go before virtue, and that all virtue or righteous-
ness must be the fruit of preceding choice. This brings his
• Marginal Note annexed to % 3^8.
262 ORIGINAL SIN.
scheme to an evident contradiction. For no act of choice can
be virtuous but what proceeds IVom a principle of benevolence
or love ; for he insists that all genuine, moral rectitude, in
every part of it, is resolved into this single principle ; and
yet the principle of benevolence itself cannot be virtuous, un-
less it proceeds from choice, for he affirms, that nothing can
have the nature of virtue but what comes from choice. So
that virtuous love, as the principle of -ill virtue, must go before
virtuous choice, and be the principle or spring of it ; and yet
virtuous choice must go before virtuous benevolence, and be
the spring of that. If a virtuous act of choice goes before a
principle of benevolence, and produces it, then this virtuous
act is something distinct from that principle which follows it,
and is its effect. So that here is at least one part of virtue,
yea, the spring and source of all virtue, viz. a virtuous choicCi
that cannot be resolved into that single principle of love.
Here also it is worthy to be observed, that Dr. Taylor, p.
128, says, " The cause of every effect is alone chargeable
with the effect it preduceth ; or which proceedelh from it :"
And so he argues, that if the effect be bad, the cause alone is
sinful. According to which reasoning, when the effect is
good, the cause alone is righteous or virtuous ; To the
cause is to be ascribed all the praise of the good effect it pro-
duceth. And by the same reasoning it will follow, that if, as
Dr. Taylor says, Adam must choose to be righteous, before
he was righteous, and if it be essential to the nature of right-
eousness or moral rectitude, that it be the effect of choice,
and hence a principle of benevolence cannot have moral rec-
titude, unless it proceeds from choice ; then not to the prin-
ciple of benevolence, which is the effect, but to the foregoing
choice alone is to be ascribed all the virtue or righteousness
that is in the case. And so, instead of all moral rectitude in
every part of it, being resolved into that single principle of
benevolence, no moral rectitude, in any part of it, is to be re-
solved into that principle ; but all is to be resolved into the
foregoing choice, which is the cause.
But yet it follows from these inconsistent principles, that
there is no moral rectitude or virtue in that first act of choice;
ORIGINAL SIN. 263
that is the cause of all consequent virtue. This follows two
■ways : 1. Because every part of virtue lies in the bcnevoleryt
principle, which is tiie effect, and therefore no part of it can
lie in the cause. 2. The choice of virtue, as to the first act
at least, can have no virtue or righteousness at all, because it
does not proceed from any foregoing choice. For Dr. Taylor
insists that a man must first have reflection and choice, before
he can have righteousness, and that it is essential to holiness
that it proceed from choice. So that the first choice of holi-
ness, which holiness proceeds from, can have no virtue at all,
because by the supposition it does not proceed from choice,
being the first choice. Hence if it be essential to holiness,
that it proceeds from choice, it must proceed from an unholy-
choice ; unless the first holy choice can be before itself, or
there be a virtuous act of choice before that which is first of
all.
And with respect to Adam, let us consider how, upon Dr,
Taylor's principles, it was not possible he ever should have
any such thing as righteousness, by any means at all. In the
state wherein God created him, he could have no such thing
as love to God, or any love or benevolence in his heart. For
if so, there wotild have been original nghteousness ; there
would have been genuine moral rectitude : Nothing would
have been wanting ; for our author says, True., genuine^ moral
rectitude, in everij fiart of it, is to be resolved into this single
princi}ile. But if he v/ere wholly without any such thing as
love to God, or any virtuous love, how should he come by
virtue ? The answer doubtless will be, by act of choice : He
must first choose to be virtuous. But what if he did choose
to be virtuous ? It could not be from love to God, or any vir-
tuous principle, that he chose it ; for, by the supposition, he
has no such principle in his heart : And if he chooses it
without such a principle, still, according to this author, there
is no virtue in his choice ; for all virtue, he says, is to be re-
solved into that single pr nciple of love. Or will he say,
there tnay be produced in the heart a virtuous benevolence
by an act or acts of choice, that are not virtuous ? But this
does not consist with what he implicitly asserts, that to the
264 . ORIGINAL SIN.
cause alone is to be ascribed what is in the effect. So that
there is no way that can possibly be devised, in consistence
Tvith Dr. Taylor's scheme, in which Adam ever could have
any righteousness, or could ever either obtain any principle
of virtue, or perform any one virtuous act.
These confused, inconsistent assertions, concerning virtue
and moral rectitude, arise from the absurd notions in vogue,
concerning Frecdo7n of JVill, as if it consisted in the will's sclf-
determiriing fioiver, supposed to be necessary to moral agency,
virtue and vice. The absurdities of which, with the grounds
of these errors, and what the truth is respecting these matters,
•with the evidences of it, I have, according to my ability, fully
and largely considered, in my Inquiry on that subject ; to
which I must refer the reader, who desires further satisfac-
tion, and is willing to give himself the trouble of reading that
discourse.
Having considered this great argument, and pretended
demonstration of Dr. Taylor's against original righteousness ;
I proceed to the proofs of the doctrine. And in the first place,
I would consider, whether there be not evidence of it in the
three first chapters of Genesis : Or, whether the history
there delivered, does not lead us to suppose, that our first
parents were created in a state of moral rectitude and ho-
liness.
I. This history leads us to suppose, Adam's sin, with re-
lation to the forbidden fruit, was the first sin he committed.
Which could not have been, had he not always, till then,
been perfectly righteous, righteous from the first moment
of his existence, and consequently, created, or brought into
existence righteous. In a moral agent, subject to moral
obligations, it is the same thing to be perfectly innocent^
as to be perfectly righteous. It must be the same, be-
cause there can no more be any medium between sin
and righteousness, or between a being right and being
Avrong, in a moral sense, than there can be a medium between
straight and crooked, in a natural sense. Adam was brought
into existence capable of acting immediately, as a moral agent,
and therefore he was immediately under a rule of right ac-
ORIGINAL SIN, 2CL5
tion : He was obliged as soon as he existed to act right. And
if he was obliged to act right as soon as he existed, he was
obliged even then to be inclined to act right. Dr. Taylor says,
p. 165, 5. " Adam could not sin without a sinful inclination ;"*
And just for the same reason he could not do right, without
an inclination to right action. And as he was obliged to act
right from the first moment of his existence, and did do so
till he sinned in the affair of the forbidden fruit, he must have
an inclination or disposition of heart to do right the first mo-
ment of his existence ; and that is the same as to be created
or brought into existence, with an inclination to right action,
or, which is the same thing, a virtuous and hply disposition of
heart.
Here it will be in vain to say, it is true that it was Adam's
duty to have a good disposiiion or inclination, as soon as it
was possible to be obtained, in the nature of things , but as
it could not be without time to establish such an habit, which
requires antecedent thought, reflection, and repeated right
action ; therefore all that Adam could be obliged to in the
first place, was to reflect and consider things in a right man-
ner, and apply himself to right action, in order to obtain a
right disposition. For this supposes, that even this reflec-
tion and consideration, which he was obliged to, was 7-ighs
action. Surely he was obliged to it no otherwise than as
a thing that was right ,• and therefore he must have an incli?t
Tiation to this right action immediately, before he could per-
form those first right actions. And as the inclination to them
should be right, the principle or disposiiion from which he
performed even these actions, must be good ; otherwise the
actions would not be right in the sight ©f him who looks, at
the heart ; nor would they answer the man's obligations, of
be a doing his duty, if he had done them for some sinister
end, and not from a regard to God and his duty. Therefore
* This is doubtless true ; for although there was ao natural, sinful incU-
aation in Adam, yet an inclination to that sin of eating the forbidden truitj
was begotten in hira by the delusion and err, r be was led into, and this in-
clination to eat the forbiddea fruit, must precede hu acluil eating.
Vol. VI. 3R
2«6 ORIGINAL SIN.
there must be a regard to God and his duty implanted in him
at his first existence ; othenvise it is certain he would have
done nothing from a regard to God and his duty ; no, not so
much as to reflect and consider, and try to obtain such a dis-
position. The very supposition of a disposition to right ac-
tion being first obtained by repeated right action^ is grossly
inconsistent with itself ; for it supposes a course of right ac-
tion, before there is a disposition to perform any right action.
These are no invented quibbles or sophisms. If God ex-
pected of Adam any obedience or duty to him at all, when he
first made him, whether it was in reflecting, considering, op
any way exerting the faculties he had given him, then God
expected he should immediately exercise love and regard to.
bim. For how could it be expected, that Adam should have a
strict and perfect regard to God's commands and authority,
and his duty to him, when he had no love nor regard to him
in his heart, nor could it be expected he should have any ?
If Adam from the beginning did his duty to God, and had
more respect to the will of his Creator than to other things,
and as much respect to him as he ought to have ; then from
the beginning he had a supreme and perfect respect and love
to God ; and if so, he was created v.'ith such a principle.
There is no avoiding the consequence. Not only external
duties, but internal duties, such as summarily consist in
love, must be immediately required of Adam, as soon as he
existed, if any duty at all was required. For it is most ap-
parently absurd, to talk of a spiritual being, with the faculties
of understanding and will, being required to perform external
duties, without internal. Dr. Taylor himself observes, that
love is the fulfilling of the law, and that all moral rectitude^
even every part of it, must be resolved into that single principle.
Therefore, if any morally right act at all, reflection, consider-
ation, or any thing else, was required of Adam immediately,
on his first existence, and was performed as required ; then he
must, the first moment of his existence, have his heart pos-
sessed of that principle of divine love ; which implies the
■whole of moral rectitude in every part of it, according to our
author's own doctrine ; and so the whole of moral rectitude
OT^IGINAL SIN. 267
or righteousness must begin with his existence ; ^vhich is the
thing taught in the doctrine of Original Righteousness.
And let us consider how it could be otherwise, than that
Adam was always, in every moment of his existence, obliged
to exercise such regard or respect of heart towards every ob-
ject or thing, as was agreeable to the apparent merit of that
oBject. For instance, would it not at any time have been a
becoming thing in Adam, on the exhibition to his mind of God's
infinite goodness to him, for him to have exercised answer-
able gratitude, and the contrary have been unbecoming and
odious ? And if something had been presented to Adam's
view, transcendently amiable in itself, as for instance, the
glorious perfection of the divine nature, would it not have
become him to love, relish and delight in it ? Would not
such an object have merited this ? And if the view of an ob-
ject so amiable in itself did not affect his hiind with compla-
cence, would it not, according to the plain dictates of our un-
derstanding, have shewn an unbecoming temper of mind?
To say that he had not had time, by culture, to form and
establish a good disposition or relish, is not What would have
taken dff the disagreeableness and odiousness of the temper.
And if there had been never so much time, I do not see how
it could be expected he should improve it aright, in order to
obrain a good disposition, if he had not already scirsf; r'ood
disposition to engage him to it.
That belonging to the will and disposition cf the heart,
which is in itself either odious or amiable, 'unbecoming or de-
cent, always would have been Adam's virtue or sin, in any
moment of his existence ; if there be any such thing as vir-
tue or vice, by which nothing can be meant, but that in our
moral disposition and behavior, which is becoming or unbe-
coming, amiable or odious.
Human nature must be created with some dispositions ; a
disposition to relish some things as good and amiable, and to
be averse to other things as odious and disagreeable ; other-
wise it must be without any such thing as inclination or will :
It must be perfectly indifferent, without preference, without
choice or aversion towards any thing as agreeable or disa
i6i ORIGINAL SIN.
greeable. But if it had any concreated dispositions at all,
they must be eill'.er right or wrong, either agreeable or disa-
greeable to the nature of things. It man had at first the
highest relish of those things that were most excellent and
beautiful, a disposition to have the quickest and highest de-
light in those things that were most x\ orthy of if, then his dis-
positions were morally right and amiable, and never can be d<3-
cent and excellent in a higher sense. But if he had a dispo-
sition to love most those things that were inferior and lese
■worthy, then his dispositions were vicious. And it is evident
there can be no medium between these.
II- This notion of Adam's being created without a prin»
ciple of holiness in his heart, taken with the rest of Dr. Tay-
lor's scheme, is inconsistent with what the history, in the be-
ginning of Genesis, leads us to suppose of the great favors
and smiles of heaven, which Adam enjoyed while he remain-
ed in innocency. The Mosaic account suggests to us that
till Adam sinned he was in happy circumstances, surrounded
with testimonies and fruits of God's favor. This is implicitly
owned by Dr. Taylor, when he says, page 252. " That in
the dispensation our first parents were under before the fall,
they were placed in a condition proper to engage their grati-
tude, love and obedience." But it will follow on our author's
principles, that Adam, while in innocency, was placed in far
worse circumstances than he was in after his disobedience,
and infinitely worse than his posterity arc in ; under unspeak-
ably greater disadvantages for the avoiding of sin. and the per-
formance of duty. For by his doctrine, Adam's posterity
come into the world with their hearts as free from any pro-
pensity to sin as he, and he v^as made as destitute of any pro-
pensity to righteousness as they ; and yet God, in favor to
them, does great things to restrain them from sin, and excite
them to virtue, which he never did for Adam in innocency,
but laid him, in the highest degree, under contrary disadvan-
tages.
God, as an Instance of his great favor, and fatherly love to
man, since the fall, ha? denied him the case and pleasures of
Paradise, which gratified and allured- his senses, and bodily
ORIGINAL SIN. ^69
appetites ; that he might diminish his temptations to sin.
And as a still greater means to restrain from sin, and promote
virtue, has subjected him to labor, toil and sorrow in the
■world ; and not only so, but as a means to promote his spirit-
ual and eternal good far beyond this, has doomed him te
death : And when all this was found insufficient, he, in fur-
ther prosecution of the designs of his love, shortened men's
lives exceedingly, made them twelve or thirteen times short-
er than in the first ages. And yet this, with all the innume-
rable calamities, which God in great favor to mankind has
brought on the world, whereby their temptations are so vast-
ly cut short, and the means and inducements to virtue heap-
ed one upon another, to so great a degree, all have proved
insufficient, now for so many thousand years together, to res-
train from wickedness in any considerable degree ; innocent
human nature, all along, coming into the world with the same
purity and harmless dispositions that our first parents had in
'Paradise. What vast disadvantages indeed then must Adan^«
and Eve have been in, that had no more in their nature to keep
them from sin, or incline them to virtue, than their postei'ity, and
yet were without all those additional and extraordinary means J
Not only without such exceeding great means as we now
have, when our lives are made so very short, but having vast-
ly less advantages than their an+ediluvian postcrit)', who to
prevent their being wicked, and to make them good, had so
much labor and toil, sweat and sorrow, briers and thorns, with
a body gradually decaying and returning to the dust ; when
our first parents had the extreme disadvantage of being
placed in the midst of so many and exceeding great tempta-
tions, not only without toil or sorrow, pain or disease, to hum-
hie and mortify them, and a sentence of death to wean them
from the world, but in the midsi of the most exquisite and al-
luring sensitive deJight*^ the reverse in every respect, and to
the highest degree, of that most gracious state of requisite
means, and great advantages, which mankind now enjoy ! If
mankind now vmder these vast restraints, and great advanta-
ges, are not restrained from general, and as it were universal
wickedness, how could it be expected that Adam and Eve,
-70 ORIGINAL SIN.
created with no better hearts than men bring into the world
now, and destitute of all these advantages, and in the midst
of all contrary disadvantages, should escape it ?
These things are not agreeable to Moses' account ; which
represents an happy state of peculiar favors and blessings be-
fore the fall, and the curse coming afterwards ; but accord-
ing to this scheme, the curse was before the fall, and tha
great favors and testimonies of love followed the apostacy.
And the curse before the fall must be a curse with a witness,
being to so high a degree the reverse of such means, means
so necessary for such a creature as innocent man, and in all
their multitude and fulness proving too little. Paradise there-
fore must be a mere delusion I There was indeed a great
shew of favor, in placing man in the midst of such delights.
But this delightful garden, it seems, with all its beauty and
sweetness, was in its real tendency worse than the apples
of Sodom : It was but a mere bi-.it (God forbid the blasphe-
Vny) the more effectually enticing by its beauty and delicious-
ness, to Adam's eternal ruin ; which might be the more ex-
pected to be fatal to him, seeing that he was the first man
that ever existed, having no superiority of capacity to his
posterity, and wholly without the advantage of the observa-
tions, experiences, and improvements of preceding genera-
tions; whiclvhis posterity have.
I proceed now to take notice of an additional proof of the
doctrine we are upon, from another part of the holy scripture.
A very clear text for original righteousness is that in Eccles.
vii. 29. <' Lo, this only have I found, that God made man
upright ; but they have sought out many inventions."
It is an observation of no weight which Dr. Taylor make^
on this text, that the word man is commonly used to signify
mankind in general, or mankind collectively taken. It is true,
it often signifies the species of mankind ; but then it is used
to signify the species, with regard to its duration and succes-
sion from its beginning, as well as with regard to its extent.
The English word mankind is used to signify the species :
But what if it be so ? Would it be an improper or unintelligi-
ble way of speaking, to say, that when God first made man-
ORIGINAL sin; aft
Itind, he placed them in a pleasant paradise, (meaning in their
first parents) but now they live in the midst of briers and
thorns ? And it is certain, that to speak of God's making man-
kind in such a meaning, viz. his giving the species an exist-
ence in their first parents, at the creation of the world, is-
agreeable to the scripture use of such an expression. As in
Deut. iv. 32. " Since the day that God created man upon the
earth." Job xx. 4. " Knowest thou not this of old, since
man was placed upon the earth." Isa. xlv. 12. " I have
Hiade the earth, and created man upon it : I, even my hands,
have stretched out the heavens." Jer. xxvii. 5. " I have
made the earth, the man and the beast that are upon the
ground, by my great power." All these texts speak of God's
making man, by the word wzan, signifying the species of man-
kind ; and yet they all plainly have respect to God's making
man at ^rst, when God made the earth, and stretched ozii the
heavens^ and created the first parents of mankind. In all these
places the same word Adam is used, as here in Ecc'esiastes ;
and in the last of them, used with he evifihaticum, as it is here ;
tliough Dr. Taylor omits it, when he tells us, he gives us a
catalogue t3f all the places in scripture where the word is
used. And ii argues nothing to the doctor's purpose, that
the pronoun theij is used. They have sought out many invent
tiona. Which is properly appHed to t.he species, which God
made at first upright : God having begun the species with
more than one, and it being continued in a multitude. As
Christ speaks of the two sexes, in the relation of man and
wife, as coatinuedin successive generations. Matth. xix. 4.
" He that made them at the beginning, made them male and
female ;" having reference to Adam and Eve.
No less impertinent, and also very unfair, is his criticisiu
on the word jasha?; translated ufiright. Because the word
sometimes signifies right, he would from thence infer, that it
does not properly signify a moral rectitude, even when used
to express the character of moral agents. He might as well
insist, that the English word ufiright, sometimes, and in its
most original meaning, signifies right ufu or in an erect pos-
ture, therefore it does not properly signify any morgl characis
TTU. ORIGINAL SIN.
ter, -when applied to moral agents ; and indeed less unreason-
ably ; for it 13 known, that in the Hebrew language, in a pe*
culiar manner, most words used to signify moral and spiritu-
al tl)ings, are taken from things external and natural. The
word jashar is used, as applied to m.oral agents, or to the words
and actions of such, (if I have not misreckoned*) about an
liundrcd and ten times in scripture ; and about an hundred 'of
thera, without all dispute, to signify virtue, or moral recti-
tude, though Dr. Taylor is pleased to say, the word does not
generally signify a moral character) and for the most part it
signifies true virtue, or virtue in such a sense, as distinguish-
es it from all false appearances of virtue, or what is only vir-
tue in some respects, but not truly so in the sight of God. It
is used at least eighty times in this sense : And scarce any
word can be found in the Hebrew language more significant
of this. It is thus used constantly in Solomon's writings,
(where it is often found) when used to express a character or
property of moral agents. And it is beyond all controversy,
that he uses it in this place, in the 7th of Ecclesiastes to sig-
nify a moral rectitude, or character of real virtue and integri-
ty. For the wise man, in this context, is speaking of meii
with respect to their moral character, inquiring into the cor-
ruption and depravity of mankind (as is confessed p. 184) and
he here declares, he had not found more than one among a
thousand of the right stamp, truly and thoroughly virtuous
and upright ; which appeared a strange thing I But in this
text he clears God, and lays the blame on man : Man was not
jTiade thus at first. He was made of the right stamp, alto-
gether good in his kind, (as all other things were) truly and
thoroughly virtuous, as he ought to be ; but they have sough:
out many inveiitions. Which last expression signifies things
sinful, or morally evil ; as is confessed, p. 185. And this ex-
pression, used to signify those moral evils he found in man^
which he sets in opposition to the uprightness man was made
in, shews, that by uprightness he means the most true and
* Making use of Buxtorf's Concordance, which, according to the au-
thor's professed desiga, directs to all the places where the word is lucd.
ORIGINAL SIN. 273
sincere goodness. The word rendered inventions, most nat-
urally and aptly si2;nifics the subtle devices, and crooked, de-
ceitful ways of hypocrites, wherein they are of a character
cout'iry to men of simplicity and godly sincerity ; who,
thoui^h wise in that which is good, are simple concerning evil.
Thus the same wise man, in Prov. xii. 2, sets a truly good
wian in opposition to a man of wicked devices, whom God will
condemn. Solomon had occasion to observe many who put
on an artful disguise ahd fair shew of goodness ; but on search-
ing thoroughly, ho found very few truly upright. As he says,
Prov. XX. 6. " Mos-t men will proclaim every one his own
goodness : But a faithful man who can find ?" So that it is
exceeding plain, that by uprightness, in this place in Ecclesi-
asies, Solomon means true moral goodness.
What our author urges concerning 77ia2iy ijivendons being
spoken of, whereas Adam's eating the forbidden fruit was but
cne i7ive7itio?i, is of as little weight as ihe rest of what he says
on this text. For the many lusts and corruptions of mankind,
appearing in innumerable ways of sinning, are all the conse-
quence of that sin. The great corruption men are fallen in-
to by the original apostasy, appears in the multitude of wick-
ed ways they are inclined to. And therefore these are properl)'
mentioned as the fruits and evidences of the greatness of that
apostasy and corruption.
SECTION II.
Concerrdng the kind of Death, threatened to our Jirst Parents,
if they should eat of the Forbidden Fruit.
DR. TAYLOR, in bis observations on the three first
chapters of Genesis, says, p. 7. " The threatening to man,
in case of transgression was, that he should surely die. Death
Vox.. VJ. 2 L
274 OKIGINAL SIN.
is the losing of iiie. Death is opposed to life, and must be
understood according to the nature of that life, to which it is
opposed. Now the death here threatened can, with any cer-
tainty, be opposed only to the life God gave Adam, when he
treated him, verse '. Any thing besides this must be pure
conjecture, without solid foundation."
To this I would say. It is true, death is opposed to life, and
mvst be imdcr stood according to the nature of that life^ to which
it ia oJi/)osed : But does it therefore follow, tnai nothing can
be meant by it but the toss of life ? Misery is opposed to hap-
piness, and sorrow is in scripture often opposed to joy ; but
can we conclude from thence, that nothing is meant in scrip-
line by sorrow, but the loss of joy ? Or that there is no more
in misery, than the loss or absence of happiness ? And if it be
i:o, lliat the death threatened ta Adam can, with certainty, he
opposed only to the li.'e giv/:n to Adav^nvhen God created him ;
I think, a state of perfect, perpetual and hopeless misery is
proper' y opposed to that state Adam -iras in, nvhen God created
:,ii!i. For I suppose it will not be denied, that the life Adam
liad, was truly a }iappij life ; happy in perfect innocency, In
the favor of hb maker, surrounded with the happy fruits and
testimonies cf his love : And I think it has been proved, that
he also was happy in a state of perfect righteousness. And
roihing is more manifest, than that it is agreeable to a very
common acceptation of the word life, in scripture, that it be
luiderstcod as signifying a state of excellent and happy exist-
ence. Now that which is most oppobitc to that life and state
Adam ivas created in, is a state of total, confirmed wickedness,
and perfect hopeless misery, under the divine displeasure and
curse ; not excluding temporal death, or the destruction of
(he body, as an introduction to it.
And besides, that which is much more evident, than any
thing Dr- Taylor says on this head, is this, viz. that the
death., which was to come on Adam, as the punishment of his
disobedience^ was opposed to that life, which he would have
had as the reward of his obedience in case he had not sinned.
Obedience and disobedience are contraries : And the threatcn-
in^s aval prc7niscs, that are sanctions of a law, arc set in direct
ORIGINAL SIN. dTS
opposition ; and the 'firomised reivards and threatened punish'
ments, are what dre most properly taken as each other's oppo-
sites. But none will deJiy, that the life which would have
been Adam's reward, if he had persisted in obedience, was
eternal life. And therefore we argue justly, that the deatii
which stands opfiosed to that life (Dr. Taylor himself being
judge, p. 120. S.) is mariifcsibj eternal dcath^ a death widely
diff'erent from the death nve novj die. ...to use his own words.
If Adam, for his persevering obedience, was to have hadVr^r-
/asting life and hafifiiness, in perfect holiness, union whh his
maker, and enjoyment of his favor, and this was the life which
was to be confirmed by the tree of life ; theii doubtless the
death threatened in case of disobedience, which stands in di-
rect opposition to this, was a being given over to everlasting
vj-ickedness a7id misery, in se/iarat:o?i from God, and in endur-
ing his ivrath.
And it may with the greatest reason be supposed, (liUt -irhen
God first made manldnd, and made Icnown to them the meth-
ods of his moral government towards them, in the reveialioa
he made of himself (o the natural !ioad of the whole species ;
and let him know, that obedience to him was expected as his
duty ; and enforced this duty with the sanction of a threaten-
ed punishment, called by the name oi death ; I say, we may
with the greatest reason suppose in such a case, that by dea!:h
was meant that same death which God esteemed lo be tlic
most proper punishment of the sin of mankind, and wliich he
speaks of under that name, throug) out the scripture, as the
proper wages of the sin of man, and was always from the be-
ginning understood to be so in the chu xh of God. It would
be strange indeed, if it should be otherwise. It would have
been strange, if when the law of God was first given, and en-
forced by the threatening of a punislio.i'^nt, nothing at all
had been mentioned of that great punisiinient, ever spoken of
under the name of death, fin the revelations which he has
given to mankind from age to age) as the proper puiiisiiment
of the sin of m.ankind. Audit would be no less strange, ii'
v/hen the punishment which was mentioned and threatened
on that occasion, was called by the same liairjf", even deathj
276 ORIGINAL SIN.
yet we must not understand it to mean the same thing, but
something infinitely diverse, and infinitely more inconsider-
able.
But now let us consider what that death is, which the
scripture ever speaks of as the proper wages of the sin of
mankind, and is spoken of as such by God's saints in all ages
of the church, from the first beginning of a written revelation,
to the conclusion of it. I will begin with the Ne\v Testa-
ment. When the Apostle Paul says, Rom. vi. 23. the ivagea
ofsinis death, Dr. Taylor tells us, p. 120. S. that " this means
eternal death, the second death, a death widely diffcent from
the death we now die." The same apostle speaks of death
as the proper punishment due for sin, m Rom. vii. 5. and
chap. viii. 13. 2 Cor. iii. 7. 1 Cor. xv. 56, In all which places,
Dr. Taylor himself supposes the apostle to intend eternal
death.* And when the Apostle James speaks of death as the
proper reward, fruit, and end of sin. Jam. i. 15. " Sin when
it is finished bringelh forth death." It is manifest that our
author supposes eternal destruction to be meant.f And the
Apostle John, agreeable to Dr. Taylor's sense, speaks of the
second death as that which sin unrcpented of will bring all
men to at last. Rev. ii. 11. xx. 6. 14. and xxi. 8, In the
same sense tlie Apostle John uses the word in his 1st epistle,
chap. iii. 11. " We know, that we have passed from death to
life, because we love the brethren : He that hateth his brother,
abideth in death.
In the same manner Christ used the word from time to
lime when he was on earth, and spake concerning the punish-
ment and issue of sin. John v. 24. « He that heareth my
word, and bclitveih, &c. hath everlasting life ; and shall not
come into condcmnaiion ; but is passed from death to life."
Where, according to Dr. Taylor's own way of arguing, it
• See p. 78. Note on Rom, vii. 5. and Note on verse 6. Note on Rom,
V. 20. Note on Rom. vii. 8.
+ By comparing what he says, p, 126, witli what he often says of that
death and destruction which is rhe demerit and end of personsl ijn, which
he says is the second death, or eternal dist^tidifr.
ORIGINAL SIN. srr
cannot be the death which we now die, that Christ speaks oi",
but eternal death, because it is set in opposition to everlasting
life. John vi. 50. This is the bread -which comcth down
from heaven, that a man may eat thereof, and not die." Chap.
viii. 51. "Verily, verily, I say unto you, if a man keep my
saying, he shall never see death." Chap. xi. 26. « And who-
soever liveth and believeth in me, shall never die." In which
places it is plain Christ does not mean that believers shall
never see temporal death. See also IMatth. x. 28, and Luke
X. 28. In like manner, the word Avas commonly used by the
prophets of old, when they spake of death as the proper end
and recompense of sin. So, abundantly by the Prophet Eze-
k'iel. Ezek. iii. 18. "When I say unto the wicked man,
thou shall surely die." In the original it is. Dying thou shal:
die. The same form of expression, which God used in the
threatening to Adam. We have the same words again, chap.
xxxiii. 18. In chap, xviii. 4, it is said, IVie soul that siimeth^
it shall die. To the like purpose are chap. iii. 19, 20, and
xviii. 4, 9, 13, 17. ...2 1, 24, ^6, 28, chap, xxxiii, 8, 9, 12, 14,
19. And that temporal death is not meant in these places is
plain, because it is promised most absolutely, that the right-
eous shall not die the death spoken of. Chap, xviii. 21. He
ihall surely live., he shall not die. So verses 9, 17, 19, and 22,
and chap. iii. 21. And it is evident the Prophet Jeremiah
uses the v/ord in the same senses. Jer. xxxi. 30. Every «ne
shall die/or his own iniquity. Ap,d the same death is spoken of
by the Prophet Isaiah. Isai. xi. 4. With the breath of his Ufia
shall he slay the wicked. See also chap. Ixvi. 16, with verse
24. Solomon, who we must suppose was thoroughly ac-
quainted with the sense in which tlie word was used by the
wise, and by the ancients, continually speaks of death as the
proper fruit, issue, and recompense of sin, using the word
only in this sense. Prov. xi. 19. ./,? righteousness tendeth to
life, so he that fiursueth evil, pursueth it to his own death. So
chap. V. 5, 6, 23, vii. 27, viii. 36, ix. 18, x. 21, xi. 19, xiv. 12,
XV. 10, xviii. 21, xix. 16, xxi. 16, and xxiii. 13, 14. In these
places he cannot mean temporal death, for he often speaks of
it as a punishment of the wicked, wherci!i the righteous shall
?"8 ORIGINAL SIN.
certainly be dislinguished from them ; aj in Prov. xii. 28. In
the Tjay of rightcoimnrss is life., and in the fiatlnvay thereof is no
death. So in chap. x. 2, xi. 4, xiii. 14, xiv. 27, and many-
other places. But we find this same wise man observes, that
as to temporal death, and temporal events in general, there is
}io distinction, but that they happen alike to good and bad.
Eccl.ii. 14, 15, 16, viii. 14, and ix. 2,3. His words are remark-
able in Eccl. vii. 15. "There is a just man that /zfmAc?/; in
his righteousness, and there is a wicked man that /iro/orz^-e/Zi
his life in his wickedness." So we find David, in the Book of
psalms, uses the word death in the same sensc,when he speaks
of it as the proper wages and issue of sin. Psal. xxxiv. 21,
"Evil shall j/ay the wicked." He speaks of it as a certain
thing, Psal. cxxxix. 19. «' Surely thou wilt slay the wicked,
God." And he speaks of it as a thing wherein the wicked
are distinguished from the righteous. Psalm Ixix. 28. " Let
them be blotted out of the book of the living, and not be writ-
ten with the righteous." And thus we find the word death
used in the Pentateuch, or Books of Moses ; in which part
of the Scripture it is, that we have the account of the threat-
ening of deatli to Adam. When death, in these books, is
spoken of as the proper fruit, and appointed reward of sin, it
is to be understood of eternal death. So Deut. xxx. 15. " See,
1 have set before thee this day life and good, and death and
evil." Verse 19. "I call heaven and earth to record this
day against you, that I have t^ct before you life and deaths
blessing and cursing." The life that is spoken of here, is
doubtless the same that is spoken of in Levit. xviii. 5. " Ye
shall therefore keep my statutes and my judgments, which if
a man do, he shall live in them." This the apostle under-
stands o{ eternal life, as is plain by Rom. x. 5, and Gal. iii. 12.
But that the death threatened for sin in the law of Moses,
meant eternal death, is what Dr. Taylor abundantly declares.
So in his Note on Rom. v. 20, Par. p. 291. " Such a consti-
tution the law of Moses was, subjecting those who were un-
der it to death for every transgression ; meaning by death
eternal death" These are his words. The like he asserts in
many other places. When it is said, in the place now men-
ORIGINAL SIN. 27$
fioned, J have set before thee life and death, blessing and cursing,
without doubt, the same blessing and cursing is meant which
God had already set before them with such solemnity, in the
27th and 28th chapters, where we have the sum of tije curbcs
in those last words of the 27lh chapter, " Cursed is every one,
which confirmeth not all the words of this law to do them."
Which the apostle speaks of as a threatening of eternal death,
and v/ith him Dr. Taylor himself.* In this sense also Job
and his friends, spake of death, as the wa;^es and end of sin,
who lived before any written revelation, and had their religion
and their phraseology about the things of religion from the
ancients.
If any should insist upon it as an objection against sup-
posing that death Avas intended to signify eternal death in tije
threatening to Adam, that this use of the word is figurative ;
I reply, that though this should be allowed, yet it is by no
means so figurative as many other phrases used in the history
contained in these three chapters ; as when it is said, God
naid^ Let there be light : God said, Let there be ajirmamentf
8cc. as though God spake such words with a voice. So when
it is said, God called the light, day : God called the firma-
ment, heaven, Sec. : God rested on the seventh day ; as
though he had been weary, and then rested. And when it is
said, They heard the x'ozct of God walking ; as though the
Deity had two feet, and took steps on the ground. Dr. Tay-
lor supposes, that when it is said of Adam and Eve, "Their
eyes were opened, and they saw that they were naked ;" by
the word naked is TCi&Q.T\x. 2k state of guilt ; page 12. Which
sense of the word naked, is much further from ih.e comnioii
use of the word, than the supposed sense of the word death.
So this author supposes the promise concerning the seed of
the woman's bruising the sfr/ient's heady while the serpent
should bruise his heel, is to be understood of '^ the Messiah's
destroying the power and sovereignty of the Devil, and rc-
receiving some slight hui't from him ;" pages 15, 16. Which
iiaakes the sentence full of figures, vastly more beside the
- nmmon use of words. And why might not God deliver
* Note OR Rom. v. 20. Par. p. 29'.— 299.
280 ORIGINAL SIN.
threa'cnirif^s to our first parents in figurative expressions, as
well as pi'omises ? Many other strong figures are used in
these chapters.
But indeed, there is no necessity of supposing the word
dcathf or the Hebrew word so translated, if used in the man-
rer that has been supposed, to have been figui-ative at all. It
does not appear but that this word, in its true and proper
meaning, might signify perfect inisery, and sensible destruc-
tion, thougli the word was also applied to signify something
more external and visible. There are many words in our
language, such as heart., sen.sc, vie-.v, disco-very.^ concefitio77,lig/i(,
and many others, which are applied to signify external things,
as that muscular part of the body called /leari ; external feel-
ing, called sense / the sight of the bodily eye, called view ;
the finding of a thing by its being uncovered, called discovery ;
the first beginning of the fo2tus in the womb, called conccfi-
don ; and the rays of the sun, called liiiht : Yet these words
do as truly and properly signify other things of a more spir-
itual, intcinal nature, as those : Such as the disposition, af-
fection, perception, and thought of the mind, and manifesta-
tion and evidence to the soul. Common use, which governs
the propriety of language, makes the latter things to be as
much signified by those words, in their proper meaning, as
the former. It is especially common rn the Hebrew, and I
suppose, other oriental languages, that the same word that
signifies something external, docs no less properly and usually
•Jgnify something more spiritual. So the Hebrew words
used for breath, have such a double signification : J\''eshama
signifies both brcat/i and the so^d, and the latter as commonly
as the former. Bnach is used for breath or TWTzrfjbut yet more
commonly signifies .spirit. Jy'rfthesh is oscd for breath, but
yet TYiove commonly signifies soul. So the word lebh, heart,
no less properly signifies the snni, especially with regard
to the will and affections, than that part of the body so called.
The word nhalom, vf\\\ch we render /:pccr, no less properly
signifies prosperity and happiness, than mutual agreement.
The word translated life, signifies the natural life of the body,
and also the perfect and happy state of sensible, active being;
ORIGINAL SIN. 281
trid the latter as properly as the former. So the word death
signifies destruction, as to outward sensibility^ activity and en-
joyment ; but it has most evidently anothev signification,
which, in the Hebrew tongue, is no less proper, viz. perfect^
sensible^ hopeless ruin and misery.
It is therefore wholly without reason urged, that death
properly signifies only the loss of this present life ; and that
therefore nothing else v/as meant by that death which was
threatened for eating the forbidden fruit. Nor does it at all
appear but that Adam, who, from what God said concerning
the seed of the woman, that was so very figurative, could un-
derstand, that relief was promised as to the death which was
threatened, (as Dr. Taylor himself supposes) understood the
death thai was threatened in the more important sense ; es-
pecially seeing temporal death, as it is originally, and in it-
self, is evermore, excepting as changed by divine grace, an
introduction or entrance into that gloomy, dismal state of mis-
ery, which is shadowed forth by the dark and awful circum-
stances of this death, naturally suggesting to the mind the
most dreadful state of hopeless, sensible ruin.
As to that objection which some have made, that the
phrase, dying thou shall die, is several times used in the Books
of Moses, to signify temporal death, it can be of no force :
For it has been shewn already, that the same phrase is some-
times used in scripture to signify etei-nal death, in instances
much more parallel with this. But indeed nothing can be
certainly argued concerning the nature of the ihmg intended,
from its being expressed in such a manner. For it is evident
that such repetitions of a word in the Hebrew language, are
no more than an emphasis upon a word in the more modern
languages, to signify the great degree of a thing, the import-
ance of it, or the certainty of it, Sec. When we would sig-
nify and impress these, we commonly put an emphasis oti
our words : Instead of this, the Hebrews, when they would
express a thing strongly, repeated or doubled the word, the
more to impress the mind of the hearer ; as may be plain to
every one in the least conversant with the Hebrew Bible.
The repetition in the threatening to Adam, therefore only
Vol. VL 2 M
282 ORIGINAL SIN.
implies the solemnity and importance of the threatening.
But God may denounce either eternal or temporal death with
peremptoriness and solemnity, and nothing can certainly be
inferred concerning the nature of the thing threatened, be-
cause it is threatened v.-ith emphasis, more than this, that the
threatening is much to be regarded. Though it be true,
that it might in an especial manner be expected that a threat-
ening of eternal death would be denounced with great empha*
" sis, such a threatening being infinitely important, and to be
regarded above all others.
SECTION III.
Wherein it is inquired, tvhether there be any tiling in the history
of the three first chapters of Genesis, nvhich should lead us to
supfiose that God, in his constitution with Adam, dealt with
mankind in general, as included in their first father, and
that the threat etiitiff of death, in case he should eat the for-
kiddefi fruit, had respect not only to him, but Ms pos^
terity ?
DR. TAYLOR, rehearsing that threatening to Adam.
Thou shall surely die, and giving us his paraphrase of it, p. 7,
8, concludes thus : " Observe, here is not 07ie word relating
to Adam*s posterity." But it may be observed in opposition
to this, that there is scarcely one word that we have an ac-
count of, which God ever said to Adam or Eve, but what does
manifestly include their posterity in the meaning and design
of it. There is as much of a word said about Adam's pos-
terity in that threatening, as there is in those wcrds of God to
Adam and Eve, Gen. i. 28 ; « Be fruitful, and multiply, and
replenish the earth, and subdue it ;" and as much in events.
ORIGINAL SIN. 28S
to lead us to suppose Adam's posterity to be included. There
3S as much of a word of his posterity in that threatening, as in
those words, verse 29. « Behold, I have given you every
herb bearing seed. ...and every tree in which is the fruit of a
tree yielding seed," Sec. Even when God was about to create
Adam, what he said on that occasion, had not respect only to
Adam, but to his posterity. Gen. i. 26. « Let us make man
in our image, antl let them have dominion over the fish of the
sea," &c. And, what is more remarkable, there is as much
of a word said about Adam's posterity in the threatening of
death, as there is in that sentence. Gen. iii. 19, " Unto dust
shalt thou return." Which Dr. Taylor himself supposes to
be a sentence pronounced for the execution of that very
threatening, « Thou shalt surely die ;" and which sentence
he himself also often speaks of as including Adam's posterity ;
and what is much more remarkable still, is a sentence which
Dr. Taylor himself often speaks of, as including' his posterity^
as a sentence of cQnde7nnation, as a judicial sentence, and a
sentence which God pronounced with regard to Adam's pos-
terity^ acting the part of a Judge, and as such condemning
them to temporal death. Though he is therein utterly incon-
sistent with himself, inasmuch as he at the same time abund-
antly insists, that death is not brought on Adam's posterity
in consequence of his sin, at all as a punishment ; but merely
by the gracious disposal of a Father, bestowing a benefit of the
highest nature upon them.*
But I shall shew that I do not in any of these things false-
ly charge, or misrepresent Dr. Taylor. He speaks of the
sentence in chap. iii. 19, as pronounced in pursuance of the
threatening in the former chapter, in these words, pages 17,
18. " The sentence upon man, verses 17, 18, 19, first affects
the earth, upon which he was to subsist : The ground should
be incumbered with many noxious weeds, and the tillage of
it more toilsome ; which would oblige the man to procui'e a
sustenance by hard labor, till he should die, and drop into the
ground, from whence he was taken. Thus death entered by
* Page 27, S.
684 ORIGINAL SIN.
sin into the world, and man became mortal,* accordlt'ig to the
threatening in the former chapter.'' Now, if mankind becomes
mortal, and must die, according to the threatening in the for-
mer chapter, then doubtless the threatening in the former
chapter. Thou shalt die, had respect not only to Adam, but to
mankind, and mcluded Adam's posterity. Yea, and Dr. Tay-
lor is express in it, and very often so, Jiat the sentence con-
cerning dropping into the ground, or returning to the dust,
did include Adam's posterity. So, page 20, speaking there
of that sentence, " Observe, (says he) that we their posterity
are in fact subjected to the same affliction and mortality, here
by sentence inflicted upon our first parents. Page 42, Note.
But yet men through that long tract, were all subject to
death, therefore they must be included in the sentence."
The same he affirms in innumerable other places, some of
which I shall have occasion to mention presently.
The sentence which is founded on the threatening, and,
as Dr. Taylor says, according to the threalerdng, extends to as
many as were included in the threatening, and to no more.
If the sentence be upon a collective subject, infinitely, (as it
were) the greatest part of which were not included in the
threatening, nor were ever threatened at all by any threaten-
ing whatsoever, then certainly this sentence is not according
to the threatening, nor built upon it. If the sentence be ac-
cording to the threatening, then we may justly explain the
threatening by the sentence ; and if we find the sentence
spoken to the same person, to whom the threatening was
spoken, and spoken in the second person singular, in like
manner with the threatening, and/ounded on the threatening,
and according to the Areatening ; and if we find the sentence
includes Adam's posterity, then we may certainly infer, that
so did the threatening ; and hence, that both the threatening
and sentence were delivered to Adam as the public head and
representative of his posterity.
* The subsequent part of the quotation, the reader will not meet with in
die third edition of Dr. Taylor, but in the fecond of 1741.
ORIGINAL SIN, 233
And we may also further infer from it, in another respec*;
directly contrary to Dr. Taylor's doctrine, that the sentence
which included Adam's posterity, was to death, as a fiwiishment
to that posterity, as well as to Adam himself. For a sentence
pronounced in execution of a threatening, is to a punishment.
Threatenings are of punishments. Neither God nor man are
wont to threaten others with favors and benefits.
But lest any of this author's admirers should stand to it,
that it may very properly be said, God threatened mankind
with bestowing great kindness upon them, I would observe,
that Dr. Taylor often speaks of this sentence as pronounced
by God on all mankind as condemning them, speaks of it as
a sentencf^ of condemnation judicially fironohnced^ or a sentence
which God pronounced on all mankind acting as their judge,
and in a judicial proceeding. Which he affirms in multitudes
of places. In p. 20, speaking of this sentence, which he there
says, subjects us, Adam's and Eve's posterity, to affliction and
mortality, he calls it a judicial act of condemnation. " The
judicial act of condemnation (says he) clearly implies, a tak-
ing him to pieces, and turning him to the ground from
whence he was taken." And p. 28, 29, Note. " in all the
scripture from one end to the other, there is recorded but one
judgment to condemnation, which came upon all men, and that
is, Gen. iii. \7 ...19. Dust thou art," 8cc. P. 40, speaking of the
same, he says, " all men are brought under condemnation."
In p. 27, 28. " By judgment, judgment to condemnation, it ap-
peareth evidently to me, he (Paul) means the being adjudged to
the forementioned death ; he means the sentence of death, of
a general mortality, pronounced upon mankind, in consequence
of Adam's first transgression. And the condemnation inflict-
ed by {he judgment of God, answereth to, and is in effect the
same thing with being dead." P. 30. "The many, that is
mankind, were subject to death by the judicial act of God."
P. 31. "Being made sinners, may very well signify, being
adjudged, or condemned to death. For the Hebrew word &c.
signifies to make one a sinner by a judicial sentence, or to con-
demn." P. 178. Par. on Rom. v. 19. " Upon the account of
one man's disobedience, 7nankind were judicially constituted
2«6 ORIGINAL SIN.
sinners ; that is, subjected to death, by the sentence of God
the judge." And there are many other places where he re»
peats the same thing. And it is pretty remarkable, that in p.
48,49, immediately after citing Prov. xvii. 15. "He that
justifieth the wicked, and he that condem.neth the just, are
both an abomination to the Lord ;" and when he is careful in
citing these words to put us in mind, that it is meant of a j'Uo
dicial act ; yet in the very next words he supposes that God
himself does so, since he constantly supposes that Adam's
posterity, whom God condemns, are innocent. His words are
these, " From all this it followeth, that as the judgment, that
passed upon all men to covde7nnation^\% death's coming upon
all men, by ihe judicial act oj' Godf upon occasion of Adam's
transgression ; So, &c." And it is very remarkable, that in
p. 3, 4, 7. S. he insists, « That in scripture no action is said
to be imputed, reckoned, or accounted to any person for right-
eousness or CONDEMNATION, btz-t the proper act and
deed of that person.'* And yet he thus continually affirms,
that all mankind are made sinners by a judicial act of God
the Judge, even to condemnation, ^n^ judicially constituted sin-
ners, and so subjected to a judicial sentence of condemnation, on
occasion of Adam's sin ; and all according to the threatening
denounced to Adam, thou shalt surely die : Though he suppos-
es Adam's posterity were not in^^luded in the threatening, and
are looked upon as perfectly innocent, and treated wholly as
such.
I am sensible Dr. Taylor does not run into all this incon-
sistence, only through oversight and blundering ; but that he
is driven to it, to make out his matters in his evasion of that
noted paragraph in the 5th chapter of Romans ; especially
those three sentences, ver. 16. "The judgment was by one
to condemnation." Ver. 18 " By the offence of one, judgment
came upon all men to condemnation ;" and ver. 19, " By one
man's disobedience many were made sinners." And I an^
also sensible of what he offers to salve the inconvenience, viz.
" That if the threatening had immediately been executed on
Adam, he would have had no posterity ; and that so far the
possible existence of Adam's posterity fell under the threaten*
ORIGINAL SIN. S8f
ingof the law, and into the hands of the judge, to be dispos-
ed of as he should think fit : And that this is the ground of
the judgment to condemnation, coming upon all men."* But
tliis is trifling, to a great degree : For,
1. Suffering death, and failing of possible existence, are en-
tirely different things. If there had never been any such
thing as sin committed, there would have been infinite num-
bers of possible beings, which would have failed of existence,
by God's appointment. God has appointed not to bring into
existence numberless possible worlds, each replenished with
innumerable possible inhabitants. But is this equivalent to
God's appointing them all to suffer death ?
2. Our author represents, that by Adam's sin, tiie possible
existence of his posterity fell into the hands of the judge, to be
disposed of as he should think ft. But there was no need of any
sin of Adam's, or anybody's else, in order to their being
brought into God's hands in this respect. The future possi-
ble existence of all created beings, is in God's hands, antece-
dently to the existence of any sin. And therefore by God's
sovereign appointment, infinite numbers of possible beings,
without any relation to Adam, or any other sinning being, do
fail of their possible existence. And if Adam had never sin-
ned, yet it would be unreasonable to suppose, but that innu-
merable multitudes of his possible posterity, would have fail-
ed of existence by God's disposal. For will any be so un-
reasonable as to imagine, that God would, and must have
brought into existence as many of his posterity as it was pos-
sible should be, if he had not sinned ? Or that in that case, it
would not have been possible, that any other persons of his
posterity should ever have existed, than those individual per-
sons, who now actually fall under that sentence of suffering
death, and returning to the dust ?
3. We have many accounts in scripture, which imply the
actual failing of the possible existence of innumerable multi-
tudes of Adam's posterity, yea, of many more than ever come
into existence. As of the possible posterity of Abel, tU»
* Page qo, 91 95.
283 ORIGINAL SIN.
possible posterity of all them that were destroyed by the flood)
andihc possible posterity of the innumerable muUitudes which
Mvc read of in,scripture, destroyed by sword, pesliler.ee, &c.
And if the threatening to Adam reached his posterity, in no
other respect than this, that they were liable to be depiived by
it ot their possible existence, then these instances are much
more properly a fulfilment of that threatening, than the suf-
fering of death by such as actually come into existence ; and
so is that which is most properly the judgment to condem-
nation, executed by the sentence of the judge, proceeding on
the foot of that threatening. But where do we ever find this
so represented in scripture ? We read of multitudes cut off
for their personal sins, who thereby failed of their possible pos-
terity. And these are mentioned as God's judgments on
them, and effects of God's condemnation of them : But when
are they ever spoken of as God's judicially proceeding against,
and condemning their possible posterity ?
4, Dr. Taylor, in what he says concerning this matter,
speaks of the threatening of the law delivered to Adam, which
the possible existence of his posterity fell under, as the ground
of the judgment to condem7iatiG7i coming upon all men. But
herein he is exceeding inconsistent with himself ; for he af-
firms in a place forecited, that the scripture never speaks of
any sentence of condemnation coming upon all men, but that
sentence,in the third of Genesis, concerning man's turning, to
dust. But according to him, the threatening of the law deliv-
ered to Adam, could not be the ground of that sentence ; for
. ii^ gre.atjy insists upon it, that that law was entirely abrogated
Jbefore thiJt sentence was pronounced, that this law at that
time was ?iQ.t in beings had no existence to have any such influ-
ence, as might procure a sentence of death ; and that there-
fore this sentence was introduced entirely «gi another foot,
viz. on the foot of a new dispensation of grace. The reader
m; y see this matter strenuously urged, and particularly ar-
gued by himj, p. 11 3. ..220. iS". So that this sentence could
not, according to him, have the threatening of that law for its
ground, as he supposes ; for it never stood upon that ground.
It could not be called a iudement of condemnation ^lnder awj
ORIGINAL SIN, 289
s'uch view ; for it could not be viewed under circumstances
under which it never existed.
5, It it be as our author supposes, that the sentence of |
death on all men comes under the notion of a judgment to
condemnation by this means, viz. that the threatening to Ad-
am was in some respect the ground of it ; then it also comes
under the notion of a punishment : For threatenings annexed
to breaches of laws, are to punishments ; and a judgment of
condemnation to the thing threatened, must be to punishment ;
and the thing condemned to, must have as much the notion of
a punishment, as the sentence has the notion of a judgment
to condemnation. But this, Ur. Taylor wholly denies : He
denies that the death sentenced to, comes as any punishment
at all, but insists that it comes only as afavor and benefit, and
a fruit of fatherly love to Adam's posterity, respected, not as
guilty, but wholly innocent. So that his scheme v/ill not admit
of its coming under the notion of a sentence to condemnation
in any respect whatsoever. Our author's supposition, that the
possible existence of Adam's posterity comes under the
threatening of the law, and into the hands of the judge, and
is the ground of the condemnatidn of all men to death, im-
plies, that death, by this sentence, is appointed to mankind as
an evil, at least negatively so ; as it is a privation of good :
For he manifestly speaks of a nonexistence as a negative evil.
But herein he is inconsistent with himself : For he continu-
ally insists, that mankind are subjected to death only as a ben-
t^C, as has been before shewn. According to him, death is
not appointed to mankind as a negative evil, as any cessa-
tion of existence, as any cessation or even diminution of good ;
but on the contrary, as a means of a more hafifiy existence^
and a great increase of good.
So that this evasion, or salvo of Dr. Taylor's, is so far
from helping the matter, or salving the inconsistence, that it
Increases it.
And that the constitution or law, with the threatening of
death annexed, which was given to Adam, was to him as the
head of mankind, and to his posterity as included in him, not
only follows from some of our author's own assertions, and
Vol. VI. 2 N
290 ORIGINAL SIN.
the plain and full declarations of the apostle, in the fifth of
Romans (of which more afterwards) which drove Dr. Taylor
into such gross inconsistencies : But the account given in tho
three first chapters of Genesis, directly and inevitably leads
us to such a conclusion.
Though the sentence, Gen. iii. 19, Unto dust thou shali
returriy be not of equal extent with the threatening in the fore-
going chapter, or an execution of the main curse of the law
therein denounced ; for, that ^l^ should have been so, woufd
have been inconsistent with the intimations of mercy just be-
fore given : Yet it is plain, this sentence is in pursuance of
that threatening, being to something that was included in it.
The words of the sentence were delivered to the same per-
son, with the words of the threatening, and in the same man-
ner, in like singular terms, as much without any express men-
tion of his posterity : And yet it manifestly appears by the
consequence, as well as all circumstances, that his posterity
were included in the words of the sentence ; as is confessed
en all hands. And as the words were apparently delivered m
the form of the sentence of a judge, condemning for some-
thing that he was displeased with, and ought to be condemn-
ed, viz. sin ; and as the sentence to him and his posterity was
but one, dooming to the same suffering, uOder the same cfr-
cumstances, both the one and the other sentenced in the saroe
words, spoken but once, and immediately to but one persoD,
we hence justly infer, that it was the same thing to both ; and
not as Dr. Taylor suggests, p. 67, a sentence to a proper
punishment to Adam, but a mere promise of favor to his pos-
terity.
Indeed, sometimes our author seems to suppose, that God
meant the thing denounced in this sentence, as a favor both
to Adam and his posterity.* But to his posterity, or man-
kind in general, who are the main subject, he ever insists,
that it wus purely intended as a favor. And therefore, one
would have thought the sentence should have been delivered,
with manifestations and appearances of favor, and not of an-
* Page 2 5, 45, 46. .<
ORIGINAL SIN. 291
ger. How could Adam understand it as a promise of great
favor, considering the manner and circumstances of the de-
nunciation ? How could he think, tliat God would go about to
delude him, by clothing himself with garments of vengeance,
using words of displeasure and rebulie, setting forth the hei-
nousness of bis crime, attended with cherubimsand a flaming
sword ; when all that he meant was only higher testimonies
of favor, than he bad before in a state of innocence, and to -
manifest fatberly love and kindness, in promises of great
blessings ? If this was the case, God's words to Adam must
be understood thus : " Because thou hast done so \vickedly,
bast hearkened unto the voice of thy wife, and hast eaten of
the tree of which I commanded thee, saying. Thou shalt not
eat of it ; therefore I will be more kind to thee than I was in
thy state of innocence, and do now appoint for thee the fol-
lowing great favors : Cursed be the ground for thy ,<sakr," &c.
And thus Adam must understand what was said, imless any
will say (and God forbid that any should be so blasphemous)
that God clothed himself with appearances of displeasure, to
deceive Adam, and make him believe the contrary of what he
intended, and lead him to expect a dismal train of evils on his
posterity, contrary to all reason and justice, implying the most
horribly unrighteous treatment of millions of perfectly inno-
cent creatures. It is certain there is not the least appearance
in what God said, or the manner of it, as Moses gives us the
account, of any other, than that God was now testifying dis-
pleasure, condemning the subject of the sentence he was pro-
nouncing, as justly exposed to punishment for sin, and for
that sin which he mentions.
When God was pronouncing this sentence, Adam doubt-
less understood, that God had respect to his posterity, as well
as himself, though God spake wholly in the second person
singular, " Because thou hast eaten.. ..In sorrow shall thou eat
....Unto the dust shalt thou return.'? But he had as much
reason to understand God as having respect to his posterity,
when he directed his speech to him in like manner in the
.threatening, Thou shalt surely die. The sentence plainly re-
and results from il. The threatening
292 ORIGINAL SIK.
says, If thou tat,, thou shalt die : The sentence says, iJ(?«
cause thou hast eaten, thou shalt die. And Moses, who wrote
the account, had no reason to doubt but that the affair would
be thus understood by his readers ; for such a way of speak-
ing was well understood in those days : The history he gives
us of the origin of things, abounds with it. Such a manner of
speaking to ihe first of the kind, or heads of the race, having
respect to the progeny, is not only used in almost every thing
that God said to Adam and Eve, but even in what he said to
the very birds and fishes. Gen. i. 22 ; and also in what he said
afterwards to Noah, Gen. ix. and to Shem, Ham and Japhelh,
and Canaan, Gen. ix. 25. ...27. So in promises made to Abra-
ham, in which God directed his speech to him, and spake in
the second person singular, from time to time, but meant
chiefly his posterity : " To thee will I give this land. In
thee shall all the families of the earth be blessed,*' &c. &c.
And in what is said of Ishmael, as of his person, but meant
chiefly of his posterity, Gen. xvi. 12, and xvii. 20. And so
in what Isaac said to Esau and Jacob, in his blessing ; in which
he spake to ibem in the second person singular, but meant
chiefly their posterity. And so for the most part in the prom-
ises made to Isaac and Jacob, and in Jacob's blessing of Eph-
raim and Manasseh, and of his twelve sons.
But I shall take notice of one or two things further, shew-
ing that Adam's posterity were included in God's establish-
ment with him, and the threatening denounced for his sin ;
and that the calamities which come upon them in consequence
of his sin, are brought on them as punishments.
This is evident from the curse on the ground i which, if it
be any curse at all, comes equally on Adam's posterity with
himself. And if it be a curse, then against whomsoever it is
designed and on whomsoever it terminates, it comes as a pun-
ishment, and not as a blessing, so far as it comes in conse-
quence of that sentence.
Dr. Taylor, page 19, says, " A curse is pronounced upoi>
the ground, but no curse upon the woman and the man."
And in pages 45, 46, 5. he insists that the ground only was
cursed, and not the man ; just as though a curse could ler-
ORIGINAL SIN. 292
minate on lifeless, senseless earth 1 To understand this curse
otherwise than as terminating upon man through the ground,
would be as senseless as to suppose the meaning to be, The
ground shall he punished, and shall be miserable for thy sake.
Our author interprets the curse on the ground, of its being
incumbered with noxious weeds ; but would these weeds
have been any curse on the ground, if there had been no in-
habitants, or if the inhabitants had been of such a nature, that
these weeds would not have been noxious, but useful to
them? It is said, Deut. xxviii. 17, "Cursed shall be thy
basket, and thy store ;" and would he not be thought to talk
very ridiculously, who should say, " Here is a curse upon the
basket, but not a word of any curse upon the owner ; and
therefore we have no reason at all to look upon it as any pun-
ishment upon him, or any testimony of God's displeasure to-
wards him." How plain is it, that when lifeless things,
which are not capable of either benefit or suffering, are said
to be cursed or blessed with regard tp sensible beings, that
use or possess these things or have connexion with them, the
meaning must be, that these sensible beings are cursed or
blessed in the other, or with respect to them ! In Exod. xxiii.
25, it is said, " He shall bless thy bread and thy water."
And I suppose, never any body yet proceeded to such a de-
gree of subtilty in distinguishing, as to say, " Here is a bless-
ing on the bread and the water, which went into the posses-
sors' mouths, but no blessing on ihem." To make such a
distinction with regard to the curse God pronounced on the
ground, would in some respects be more unreasonable, be-
cause God is express in explaininr; the matter, declaring that
it was/or man^s sake, expressly referring this curse to /zzm, as
being with respect to him, and for the sake of his guilt, and as
consisting in the sorrow and suffering he should have from it.
« In sorrow shalt thou eat of it. Thorns and thistles shall it
bring forth to thee" So that God's oun words tell us where
the curse terminates. The words are parallel with those in
Pent, xxviii. 16, but only more plain and explicit, « Cursed
shalt thou be in the field," or in the ground.
2^4 ORIGINAL SIN
If Ihir. part of the senlcnce was pronounced under no no-
tion of any curse or punishment at all upon mankind, but on
the contrary) as making an alteration in the ground, that
should be for the better, as to them ; that instead of the sweet,
but templing, pernicious fruits of paradise, it might produce
■wholesome fruits, more for the health of the soul ; that it
might bring forth thorns and thistles, as excellent medicines,
to prevent or cure moral distempers, diseases which would
issue in eternal death ; 1 say, if what was pronounced was
under this notion, then it was a blessing on the ground, and
not a curse ; and it might more properly have been said,
*■*■ Blessed shall the ground be for thy sake. I will make a
happy change in it, that it may be a habitation more fit for a
creature so infirm, and so apt to be overcome with tempta-
tion, as thou art."
The event makes it evident, that in prot^ouncing this curse,
God had as much respect to Adam's posterity, as to himself :
And so it was understood by his pious posterity before the
flood ; as appears by what Lamech, the father of Noah, says,
Gen. V. 29. " And he called his name Xoah, saying, This
same shall comfort us concerning our work, and the toil of
our hands, because of the ground ivhich the Lord hath cursed.'^
Another thing which argues, that Adam's posterity were
included in the threatening of death, and that our first parents
understood, when fallen, that the tempter, in persuading them
10 eat the forbidden fruit, had aimed at the punishment and
ruin of both them and their posterity, and had procured it, is
Adam's immediately giving his wife that new name, Eve, or
Zifc, on the promise or intimation of the disappointment and
overthrow of the tempter in that matter, by her seed, which
Adam understood to be by his procuring life, not only for
themselves, but for many of their posterity, and thereby de-
livering them from that death and ruin which the serpent had
brought upon them. Those that should be thus delivered,
and obtain life, Adam calls the living ; and because he ob-
served, by what God had said, that deliverance and life were
to be by the seed of the woman, he therefore remarks that
ORIGINAL SIN. 5^?
s/»^ is the mother of all living, and thereupon gives her a new
name, calls her Chavah, life, Gen. iii. 20.
There is a great deal of evidence, that this is the occasion
of Adam's giving his wife her new name. This was her
new honor, and the greatest honor, at least in her present
state, that the Redeemer was to be of her seed. New names
were wont to be given for something that was the person's
peculiar honor. So it was with regard to the new names of
Abraham, Sarah, and Israel. Dr. Taylor himself observes,*
that they Avho are saved by Christ, are called the livers, S* ^wtTi?,
2 Cor. iv. 11, the livings or they that live. So we find in the
Old Testament, the righteous are called by the name oi the
living, Psalm Ixix. 28. » Let them be blotted out of the book
of the living, and not be written with the righteous." If what
Adam meant by her being the 7nother of all living, was only
her being the mother of mankind, and gave her the namej
life upon that account ; it were much the most likely that
he would have given her this name at -first, when God first
united them, under that blessing, " Be fruitful and multiply,"
and when he had a prospect of her being the mother of man-
kind in a state ofimmortalitij, living indeed, living, and never
dxjing. But that Adam should at that time give her only the.
name of Isha, and then immediately on that melancholy
change, by their coming under the sentence of death, with all
their posterity, having now a new, awful prospect of her being
the mother of nothing but a dijing race, all from generation to
generation turning to dust, through her folly ; I sa;^, that
immediately on this, he should change her name into life, call-
ing her now the mother oi all living is perfectly unaccounta-
ble. Besides, it is manifest that It was not her being the
•mother of all mankind, or her relation as a mother, which
she stood in to her posterity, but the qualitij of those she
was to be the mother of, which was the thing Adam had
in view, in giving his wife this new name; as appears
by the name itself, which signifies life. And if it had been
only a natural and mortal life which, he had in view, this was
• Note annexe^ to \ 287,
*
S96 ORIGINAL SIN'.
nothing diblinguishing of her posterity from the brutes ; lot
the very same name of livvi,^ ones, or living things, is given
from time to time in this Book of Genesis to them ; as in
chap. i. 21, 24, 28, ii. 19, vi. 19, vii. 23, viii. 1, and many oth-
er places in the Bible. And besides, if by life the quahty of
her posterity was not meant, there was nothing in it to dis-
tinguish her from Adam ; for thus she was no more the
mother of all living, than he was the father of all living ; and
she coukl no more properly be called by the name ol life on
any such account, than he ; but names are given for distinc-
tion. Doubtless Adam took notice of something distinguish-
ing concerning her, that occasioned his giving her this new
name. And I think it is exceeding natural to suppose, that
as Adam had given her htrfrst name from the manner of her
creation^ so he gave her her new name from redemfition, and
as it were, ?2£'w creation, through a Redeemer, of her seed;
and that he should give her this name from that which com-
forted him, with respect to the curse tha: Cod had pronounc-
ed on him and the earth, as Lamech named Noah, Gen. v. 29,
" Saying, This same shall comfort us concerning our work,
and toil of otir hands, because of the ground which the Lord
hath cursed." Accordingly he gave her this new name, not
at her first creation, but immediately after the promise of a
R.edeemer, of her seed. See Gen. iii. 15.... 20.
Now as to the consequence which I infer from Adam's
giving his wife this name, on the intimation which God bad
given, that Satan should by her seed be overthrown and dis-
appointed, as to his malicious design, in that deed of his which
God then spake of, viz. his tempting the woman. Adam in-
fers from it, that great numbers of mankind should be saved,
whom he calls the living ; they should be saved from the ef-
fects of this malicious design of the old serpent, and from
that ruin which he had brought upon them by tempting their
first parents to sin ; and so the serpent would be, with res-
pect to them, disappointed and overthrown in his design.
But how is any death or ruin, or indeed any calamity at all,
brought upon their posterity by Satan's malice in that tempt-
ation, if instead of that, all the death and sorrow that was con-
ORIGINAL SIN. 29r
sequent, was the fruit of God's fatherly love, ard not Satan*s
malice, and was an instance of God's free and sovereign favor,
such favor as Satan could not possibly foresee ? And if mul-
titudes of Eve's posterity are saved, from' either spiritual or
temporal death, by a Redeemer, of her seed, how is that any
disappointment of Satan's design in tempting our first parents ?
How came he to have any such thing in view, as the death of
Adam's and Eve's posterity, by tempting them to sin, or any
expectation that their death would be the consequence, unless
he knew that they were included in the threatening ?
Some have objected against Adam's posterity's being in-
cluded in the threatening delivered to Adam, that the threat-
ening itself was inconsistent with his having any posterity ;
it being that he should die on the day that he sinned.
To this I answer, that the threatening was not inconsist-
ent with his having posterity, on two accounts.
Those words, "In the day thou eatest thereof thou shalt
surely die," according to the use of such like expressions a«
mong the Hebrews, do not signify immediate death, or that
the execution shall be within twentyfour hours from the
commission of the fact ; nor did God, by those words, limit
himself as to the time of executing the threatened punish-
ment, but that was still left to God's pleasure. Such a
phrase, according to the idiom of the Hebrew tongue, signi-
fies no more than these two things :
1. A real connexrion between the sin and the punishment.
So Ezek. xxxiii. 12, 13. "The righteousness of the right-
eous shall not deliver him in the day of his transgression.
As for the wickedness of the wicked, he shall not fall there-
by in the day that he turneth from his wickedness ; neither
shall the righteous be able to live in the day that he sinneth;
But for his iniquity that he hath committed, he shall die for it."
Here it is said, that in the day he sinneth, he shall not be able
to live, but he shall die ; not signifying the time when death
shall be executed upon him, but the connexion between bis
sin and deatii ; such a connexion as in our present common
use of language is signified by the adverb of time, v:hen s
Vol. VI. 2
99« ORIGINAL SIN.
as if one should say, « According to the laws of our nation^
so long as a man behaves himself as a good subject, he may
live ; but nvhen he turns rebel, he must die :" Not signifying
the hour, day or month in which he must be executed, but
only the connexion between his crime and death.
2. Another thing which seems to be signified by such
an expression, is, that Adam should be exposed to death for one
transgression, without waiting on him to try him the second
time. If he eat of that tree, he should immediately fall under
condemnation, though afterwards he might abstain ever so
strictly. In this respect the words are much of the same force
with those words of Solomon to Shimei, 1 Kings ii. 37. " For
it shall be that on the day that thou goest out, and passest over
the brook Kidron, thou shalt know for certain, that thou shall
furely die." Not meaning that he should certainly be execut-
ed on that day, but that he should be assuredly liable to death
for the first offence, and that he should not have another trial
to see whether he would go over the brook Kidron a second
time.
And then besides,
II. If the words had implied that Adam should die that
very day, within twentyfour or twelve hours, or that moment
that he transgressed, yet it will by no means follow, that God
obliged himself to execute the punishment m'lis utmost ex-
tent on that day. The sentence was in great part executed
immediately : He then died spiritually : He lost his inno-
cence and original righteousness, and the favor of God ; a
dismal alteration was made in his soul, by the loss of that ho-
ly, divine principle, which was in the highest sense the life
of the soul. In this he was truly ruined and undone that very
day, becoming corrupt, miserable and helpless. And I think
it has been shewn that such a spiritual death was one great
thing implied ir the threatening. And the alteration then
made in his body and external state, was the beginning of
temporal death. Grievous, external calamity is called by the
name of death in scripture, Exod. x. 17. « Intreat the Lord
that he may take away this death." Not only was Adam's
soul ruined that day, but his body was ruined : It lost its
ORIGINAL SIN. 299
he&Mty and vigor, and became a poor, dull, decaying;, dying
thing. And besides all this, Adam was that day undone in
a more dreadful sense : He immediately fell under the curse
of the law, and condemnation to eternal perdition. In the
language of scripture, he is dead, that is, in a state of condem-
nation to death ; even as our author often explains this lan-
guage in his expo^tion upon Romans. In scripture lan-
guage, he that believes in Christ, immediately receives life.
He passes at that time from death to life, and thenceforward
(to use the Apostle John's phrase) « has eternal life abiding
in him." But yet he does not then receive eternal life in ita
highest completion ; he has but the beginning of it, and re-
ceives it in a vastly greater degree at death ; but the proper
time for the complete fulness is not till the day of judgment.
When the angels sinned, their punishment was immediately
executed in a degree ; but their full punishment is not until
the end of the world. And there is nothing in God's threat*
ening to Adam that bound him to execute his full punishment
at once, nor any thing which determines that he should have
no posterity. The law or constitution which God established
r.nd declared, determined that if he sinned, and had poster-
ity, he and they sheuld die ; but there was no constitution de-
termining concerning the actual being of his posterity in this
case ; what posterity he should have, how many, or whether
any at all. All these things God liad reserved in his own
power : The law and its sanction intermeddled not with the
matter.
It may be proper in this place also to take some no-
tice of that objection of Dr. Taylor's, against Adam's being
supposed to be a federal head for his posterity, that it gives
him greater honor than Christ, as it supposes that all his
posterity would have had eternal life by his obedience, if he'
had stood ; and so a greater number would have had the ben-
efit of his obedience, than are saved by Christ.* I think a
very little consideration is sufficient to shew that there is no
*Fagc 120, &C.S.
300 ORIGINAL SIN.
weight in this objection ; for the benefit of Christ's merits
may nevertheless be vastly beyond that which would have
been by the obedience of Adam. For those that are saved by
Christ, are not merely advanced to happiness by his merits,
but are saved from the infinitely dreadful effects of Adam's
sin, and many from immense guilt, pollution and misery, by
personal sins ; also brought to a holy and happy state, as it
were through infinite obstacles, and are exalted to a far great-
er degree of dignity, felicity and glory, than would have been
due for Adam's obedience, for aught I know, many thousand
times so great. And there is enough in the gospel dispensa-
tion, clearly to manifest the sufficiency of Christ's merits for
such effects in all mankind. And how great the number will
be, that shall actually be the subjects of them, or how great
a proportion of the whole race, considering the vast success
of the gospel, that shall be in that future, extraordinary and
glorious season, often spoken of, none can tell. And the hon-
or of these two federal heads arises not so much from what
•was proposed to each for his trial, as from their success, and
the good actually obtained, and also the manner of obtaining.
Christ obtains the benefits men have through him by proper
merit of condignity, and a true purchase by an equivalent ;
which would not have been the case with Adam, if he had
obeyed.
I have now particularly considered the account which Mo-
ses gives us in the beginning of the Bible, of our first parents,
and God's dealings with them, the constitution he established
with them, their transgression, and what followed. And on
the whole, if we consider the manner in which God apparent-
ly speaks to Adam from time to time ; and particularly, if we
consider how plainly and undeniably his posterity are includ-
ed in the sentence of death pronounced on Adam after his fall,
founded on the foregoing threatening ; and consider the curse
denounced on the ground for his sake, and for his and his pos-
terity's sorrow : And also consider what is evidently the occa-
sion of his giving his wife the new name of Eve, and his mean-
ing in it, and withal consider apparent fact in constant and
universal events, with relation to the state of our first parents*
ORIGINAL SIN, 3Q1
and their posterity from that time forward, through all ages of
the world ; I cannot but think, it must appear to every im-
partial person, that Moses' account does,-"with sufficient evi-
dence, lead all mankind, to whom his account is communicat-
ed, to understand, that God, in his constitution with Adam,
dealt with him as a public person, and as the head of the hu-
man species, and had respect to his posterity, as included in
him : And that this history is given by djvine direction, in the
beginning of the first written revelation, to exhibit to our view
the origin of the present, sinful, miserable state of mankind,
that we might see what that was, which first gave occasion
for all those consequent, wonderful dispensations of divine
mercy and grace towards mankind, which are the great sub-
ject of the scriptures, both of the Old and New Testament :
And that these things arp not obscurely and doubtfully point-
ed forth, but delivered in a plain account of things, which ea-
sily and naturally exhibits them to our understandings.
And by what follows in this discourse, we may have, in
some measure, opportunity to see how other things in the
Holy Scripture agree with what has been now observed from
the three first chapters of Genesis.
CHAPTER II.
Observatidiis on other parts of the Holy Scripture:',
" chiefLy in the Old Testament, thai prove the
doctrine of Original Sin.
ORIGINAL depravity may well be argued, from wick-
edness being often spoken of in scripture, as a thing belonging
to the race of mankind, and as if it were a firofierty of the sfie-
cice. So in Psal. xiv. 2, 3. « The Lord looked down from
302 ORIGINAL SIN.'
heaven upon the childrm ofmen^ to see if there were any th^
did understand, and seek God. They are all gone aside ;
they are togetlier become filthy : There is none that doeth
i^ood ; no, not one." The like we have again, Psal. liii. 2, 3.
Dr. Taylor says, p. 104, 105. " The Holy Spirit does not
mean this of every individual ; because in the very same
psalm, he speaks of some that were righteovis, ver. 5, God h
in the generation of the rif^hteous." But how little is this ob-
servation to the purpose ? For who ever supposed, that no
unrighteous men were ever chanj^ed by divine grace, and af-
terwards made righteous ? The Psalmist is speaking of what
men are as they are the children of men, born of the corrupt
human race ; and not as born of God, whereby they come to
be the children of God, and of \.\\e generation of the righteous^
The Apostle Paul cites this place in Rom. iii. 10, 11, 12, to
prove the universal corruption of mankind ; but yet in the
same chapter he supposes these same persons here spoken
of as wicked, may become righteous, through the righteous-
ness and grace of God.
So wickedness is spoken of in other places in the Book of
Psalms, as a thing that belongs to men, as of the human racCf
as sons of men. Thus in Psal. iv. 2. " O ye sons of men, how
long will ye turn my glory into shame ? How long will ye
love vanity ?" &c. Psal. Ivii. 4. « I lie among them that are
set on fire, even the sons ofmeji, whose teeth are spears and ar-
rows, and their tongue a sharp sword." Psal. Iviii. 1,2. « Do
ye indeed speak righteousness, O congregation ? Do ye judge*
uprightly, ye sons of men ? Yea, in heart ye work wicked-
ness ; ye weigh out the violence of your hands in the earth."
Our author, mentioning these places, says p. 105, Note,
" There was a strong party in Israel disaffected to David's
person and government, and sometimes he chooseth to de-
:note them by the sons or children of men." But it would
liave been worth his ^vhile to have inquired, Why the Psalm-
ist should choose to denote the wickedest and worst men in Is-
rael by this name ? Why he should choose thus to disgrace
«^be human race, as if the corapellation of sons of men most
properly belonged to such as were of the vilest character,
ORIGINAL SIN. I^S
tand as if all the sons of men, even every one of them, were
of such a character, and none of them did good ; no, not one ?
Is it not strange, that the righteous should not be thought
worthy to be called sons of men, and ranked with that noble
race of beings, who are born into the world wholly right and
innocent ! It is a good, easy, and natural reason, why he
chooscth to call the wicked, sons of men, as a proper name for
them, that by being of the sons of men, or of the corrupt, ru-
ined race of mankind, they come by their depravity. And
the Psalmist himself leads us to this very reason, Psal, Iviii. at
the beginning. " Do ye judge uprightly, ye sons of men ?
Yea, in heart ye work wickedness, ye weigh out the violence
of your hands. The wicked are estranged from the womb,'*
&c. of which I shall speak more by and by.
Agreeable to these places is Prov. xxi. 8. " The way of
man is froward and strange ; but as for the pure, his work is
right." He that is perverse in his walk, is here called by the
name oiman, as distinguished from the pure : Which I think
is absolutely unaccountable, if all mankind by nature are pure,
and perfectly innocent, and all such as are froward and strange
in their ways, therein dejjart from the native purity of all
mankind. The words naturally lead us to suppose the con-
trary ; that depravity and perverseness properly belong t»
mankind as they are naturally, and that a being made pure, is
by an afterwork, by which some are delivered from native
pollution, and distinguished from mankind in general ; which
is perfectly agreeable to the representation in Rev. xiv. 4,
•where we have an account of a number that iverc not defiled^
but were pure, and followed the Lamb ; of whom it is said,
These -were redeemed from among men.
To these things agree Jer. xvii. 5, 9. In ver. 5, it is said,
" Cursed is he that trusteth in man** And in ver. 9, this rea-
son is given, " The heart is deceitful above all things, and
desperately wicked ; who can know it ?" What heart is this
so wicked and deceitful ? Why, evidently the heart of him,
tohom, it was said before, lue must not trust ; and that is 7nan.
It alters not the case, as to the present argument, whether the
deceilfulness of the heart here spoken of, be its deceitfulness
50^ ORIGINAL blN*.
to the man himself, or to others. So Eccl. ix. 3. " Madness
is in the heart of the sons ofmen^ while they live." And those
words of Christ to Peter, Matth. xvi. 23. " Get thee behind
me, Satan, for thou savorest not the things that be of God,
but the things that beofnzf/z." Signifying plainly, that to be
carnal and vain, and opposite to uhat is spiritual and divine, is
•what properly belongs to men in their present state. The
same thing is supposed in that of the apostle, 1 Cor. iii. 3.
" For ye are yet carnal. For whereas there is among you
envying and strife, are ye not carnal, and walk as vicn ?" And
that in Hos. vi. 7. " But they like men, have transgressed the
covenant." To these places maybe addedMatth.vii.il.
" If ye, being evil, know how to give good gifts." Jam. iv. 5.
" Do ye think that the scripture saith in vain. The spirit that
dioclleth in us, lusteth to envy ?" 1 Pet. iv. 3. '' That he no
longer should live the rest of his time in the lusts of men, but
to the will of God." Yet above all, that in Job xv. 16. »' How
much more abominable and filtliy is man,'whQ drinkcth iniqui-
ty like li-ater? Of which more presently.
Now what account can be given of these things, on Dr.
Taylor's scheme ? How strange is it, that we should have
such descriptions, all over the Bible, of man, and the sons of
men I Why should man be so continually spoken of as evil,
carnal, perverse, deceitful, and desperately Avicked, if all men
are by nature as perfectly innocent, and free from any propen-
sity to evil, as Adam was the first moment of his creation, all
made rig/it, as our author would have us understand, Eccl. vii.
29 ? Why, on the contrary, is it not said, at least as often, and
with equal reason, that the heart of man ts right and pure ; that
the way of man is innocent and holy j and that he who savors
true virtue and wisdom, savors the thi?igs that be of men ? Yea,
and why might it not as well have been said, The Lord looked
doitmfrom heaven on the so7i3 of men, to see if there were any
that did tinderstand, and did seek after God ; and they were all
right, altogether pure, there was none inclined to do wickedness^
no, not one ?
Of the like import with the texts mentioned are those
which represent wickedness as what properly belongs to the
ORIGINAL SIN. 305
iL'orld ; and that they who are otherwise, are saved from the
ivorld, and called out of it. As John vii. 7. " The ivorld can-
not hate you ; but me it hateth ; because I testify of it, that
the works thereof are evil." Chap,, viii. 23. " Ye are of this
world: I am not of this world." Chap. xiv. 17. « The spirit
of truth, whom the world cannot receive; because it seeth
him not, neither knoweth him : But ye know him." Chap.
XV. 18, 19. " If the world hate you, ye know that it hated
me before it hated you. If ye were of the ivorld., the world
would love its own : But because ye are not ot the world., but
I have chosen you out of the world, therefore the world hateth
you." Rev. xiv. 3, 4. " These are they v/hich were redeem-
ed from the car^/z... .redeemed from among men." John xvii.
9. " I pray not for the world, but for them which thou hast
given me." Ver. 14. " I have given them thy word ; and the
world hath hated them, because they are not of the world,
even as I am not of the world." I Jolm iii. 13. " Marvel
not, my brethren, if the wor/i hate you." Chap. iv. 5 " They
are of the world, therefore speak they of the world, and the
world heareth them." Chap. v. 19. '• We are of God, and
the whole world lieth in wickedness." It is evident, that in
these places, by the world is meant the world of mankind j
not the habitation, but the inhabitants : For it is the world
spoken of as loving, hating, doing evil works, sfieaking, hear-
ing, 8c c.
It shews the same thing, that wickedness is often spoken
of as being man's own, in contradistinction from virtue and ho-
liness So men's lusts are often called their own heart's lusts,
and theii' practising wickedness is called walking in their own
Avays, walking in their own counsels, in the imagination of
their own heart, and in the sight of their own eyes, according
to their ovjn devices, &c. These things denote wickedness
to be a quality belonging properly to the character and nature
of mankind in their present state : As, when Christ would
represent that lying is remarkably the character and the very
nature of the devil in his present state, he expresses it thus,
John viii 4 4. " When he speaketh a lie, he speaketh of hi%
own : For he is a liar, and the father of it,"
Vol. VI. 2 P
306 ORIGINAL SIN.
And that wickedness belongs to the nature of mankind m
their present state, may be argued from those places M-hich
speak of mankind as being wicked in their childhood, or from
their childhood. So, that in Prov. xxii. 15. « Foolishness is
bound in the heart of a child ; but the rod of correction shall
drive it far from him." Nothing is more manifest, than that
the wise man in this book continually uses the -word folly, or
foolishness, for wickedness : And that this is what he means
in this place, the words themselves do shew : For the rod of
correction is proper to drive away no other foolishness, than
that which is of a moral nature. The word rendered (5o?/n(/,
signifies, as is observed in Pool^s Syno/isis, a close and firm
union. The same word is used in chap, vi. 21. " Bind them
continually upon thy heart." And chap. vii. 3. « Bi7id them
upon thy fingers, write them upon the table of thine heart.'''
To the like purpose is chap. iii. 3, and Deut. xi. 18, where
this word is used. The same verb is used, 1 Sam. xviii. I.
" The soul oi Jojiathan was kynt (or bound) to the soul of ZJa-
rid, and Jonathan loved him as his own soul." But how
comes wickedness to be so firmly bound, and strongly- fixed,
in the hearts of children, if it be not there naturally ? They
having had no time firmly to fix habits of sin, by long custom
in actual wickedness, as those that have lived many years in
the world.
The same thing is signified in that noted place. Gen. viii.
21. « For the imagination of man's heart is c\i\, from his
youth." It alters not the case, whether it be translated for
or though the imagination of man's heart is evil from his
youth, as Dr. Taylor would have it ; still the words suppose
it to be so as is said. The word translated youth, signifies
the whole of the former part of the age of man, which com-
mences from the beginning of life. The word, in its deriva-
tion, has reference to the birth or beginning of existence. It
comes from JWigiiar, which signifies to shake off, as a tree
shakes off its ripe fruit, or a plant its seed : The birth of
children being commonly represented by a tree's yielding
fruit, or a plant's yielding seed. So that the word here trans-
lated youth, comprehends not only what we in English most
ORIGINAL SIN. 3or
coitimonly call the lime of youth, but also childhood and in-
Fancy, and is very often used to signify these latter. A word
of the same root is used to signify a yowig child, or a little
child, in the following places ; 1 Sam. i. 24, 25, 27 ; 1 Kings
iii. 7, and xi. 17 ; 2 Kings ii. 23 ; Job xxxiii. 25 ; Prov. xxii.
6, xxiii. 13, and xxix. 21 ; Isai. x. 19, xi. 6, and lxv.20 ; Hos.
xi. L The same word is used to signify an infant, in Exod.
11. 6, and X. 9 ; Judg. xiii. 5, 7, 8, 24 ; 1 Sam. i, 22, and iv.
21 ; 2 Kings v. 14 ; Isai. vii. 16, and viii. 4.
Dr. Taylor says, p. 124, Note, that he " conceives, frojn
fhe youth, is a phrase signifying the greatness^ or long dura-
tion of a thing." But if by long duration he means any thing
else than what is literally expressed, viz. from the beginning
of life, he has no reason to conceive %o ; neither has what he
offers, so much as the shadow of a reason for his conception.
There is no appearance in the words of the two or three texts
he mentions, of their meaning any thing else than what is
most literally signified. And it is certain, that what he sug-
gests is not the ordinary import of such a phrase among the
Hebrews : But that thereby is meant from the beginning, or
early time of life, or existence ; as may be seen in the places
following, where the same word in the Hebrew is used, as in
this place in the 8th of Genesis. 1 Sam. xii. 2. '* I am old,
and gray headed.. .and I have walked before you from my child'
hood unto this day ;" where the original word is the same,
Psal. Ixxi. 5, 6. " Thou art my trust y/o;H vnj youth : By thee
have I been holden up from the womb. Thou art he that
took me out of my mother's bowels," Ytw 17,18. " O God,
thou hast taught me from my youth ; and hitherto have I de-
clared thy wondrous works : Now also, when I am old and
gray headed, forsake me not." Psal. cxxlx. 1, 2. " Many a
time have they afflicted me from viy youth, may Israel now
say : Many a time have they afflicted me/rc7?2 my youth ; yet
have they not prevailed against me." Isai. xlvii. 12. " Stand
now with the multitude of thy sorceries, wherein thou hast
Uhm-e,^, from thy youth." So ver. 15, and 2 Sam. xix. 7.
-' That will be worse unto thee, than all the evil that befel
thee, /rom ;//7/ i/oz/M until now." Jer. iii. 24, 25. "Shame
308 ORIGINAL SIN.
hath devoured the labor of our fathers,/ro7n our youth. Wo
have sinned against the Lord our God /rom our youth, even tq
this day." So Gen. xlvi. 34 ; Job xxxi. 18 ; Jer. xxxii. 30,
and xlviii. 11 ; Ezek. iv. 14 ; Zech. xiii. 5.
And it is to be observed, tliat according to the manner of
the Hebrew language, when it is said, such a thing has been
from youth, or iho. first part of existence, the phrase is to be
understood as including that first time of existence. So, Josh.
vi. 21. « They utterly destroyed all, from the young to the
old," (so it is in the Hebrew) i. e. including both. So Gen.
xix. 4, and Esther iii. IS.
And as mankind are represented in scripture, as being of
a wicked heart from their youth, so in other places they are
spoken of as being thus/rom the ivomb. Psal. Iviii. 3. « The
wicked are estranged /ro;;? the womb : They go astray as soon
as they be born, speaking lies." It is observable, that the
Psalmist mentions this as what belongs to the wicked, as the
sons of men : For, these are the preceding words : " Do ye
judge uprightly, O j/e sons o/'w(?7i .? Yea, in heart ye work
wickedness." (A phrase of the like import with that in Gen.
viii. 21. The imasmation, or operation, as it might have been
rendered, of his heart is evil.) Then it follows. The wicked
are estrant^ed from ihe womb, £ic. The next verse is. Their
poison is like the poison of a ser/ieiit. It is so remarkably, as
the very nature of a serpent is poison : Serpents are poison-
bus as soon as they come into the world : They derive a poi-
sonous nature by their generation. Dr. Taylor, p. 134, 135,
says, " It is evident that this is a scriptural figurative way of
aggravating wickedness on the one hand, and of signifying
early and settled halnts of virtue on the other, to speak of it a^
being/rom the womb." And as a probable instance of the lat-
ter, he cites that in Isai. xlix. 1. " The Lord hath called me
from the nuomb ; from the bowels of my mother he made
mention of !viy name.' But I apprehend, that in order to
seeing this to be cither evident or probable, a man must have
eyes peculiarly afTccted. I humbly conceive that such phra-
ses as that in the 49th of Isaiah, of God's calling the prophet
from the tvotnb) arc evidi-ntly not of the import which he sup-
* ORIGINAL SIN. 309
poses ; but mean truly from the beginning of existence, and
are manifestly of like signification with that which is said of
the prophet Jeremiah, Jer. i. 5. " Before I formed thee in
the belly, I knew thee : Before thou earnest out of the
womb, I sanctified thee, and ordained thee a prophet unto
the nations." Which surely means something else besides
a high degree of virtue : It plainly signifies that he was,
from his first existence, set apart by God for a prophet. And
it would be as unreasonable to understand it otherwise, as to
suppose the angel meant any other than that Samson was
set apart to be a Nazarite from the beginning of his life,
when he says to his mother, " Behold, thou shalt conceive
and bear a son : And now drink no wine, nor strong drink,
Sec. For the child shall be a Nazaiile to God,//o.vz the nvombf
to the day of his death." By these instances it is plain, that
the phrase, frcm the voojub^ as the other, from the youth., as
used in scripture, properly signifies from the beginning of
life.
Very remarkable is that place. Job xv. 14, 15, 15. <' What
is man, that he should be clean ? And he that is born of a
woman, that he should be righteous ? Behold, he putteth no
trust in his saints : Yea, the heavens are not clean in his
sight ? How much more abominable and filthy is man,
which drinketh iniquity like watei- ?" And no less remark-
able is our author's method of managing it. The sixteenth
verse expresses an exceeding degree of wickedness, in as
plain and emphatical terms, almost, as can be invented ; ev-
ery word representing this in the strongest manner : " How
much more abominable and filthy is man, that drinketh iniqui-
ty like water ?" I cannot now n-oollect where we have a
sentence equal to it in the whole Bible, for an emphatical,
lively and strong representation of great wickedness of heart.
Any one of the words, as such words are used in scripture,
would represent great wickedness : If it had been only said,
" How much more abominable is man ?" Or, " How much
more filthy is man V Or, " Man that drinketh iniquity."
But all these are accumulated with the addition of.... ///re ivatei'
,.:Al\e further to represent the boldness or rreediness of men
310 ORIGINAL SIN.
7Tien in wickedness ; though iniquity be the most deadly pois-
on, yet men drink it as boldly as they drink water, are as fa-
miliar with it as with their common drink, and drink it with
like greediness, as he that is thirsty drinks water. That
boldness aiid eagerness in persecuting the saints, by which
the great degree of the depravity of man's heart often appears,
is represented thus, Psal. xiv. 4. " Have the workers of in-
iquity no knowledge, who eat up my people as they cat bread?*'
And the greatest eagerness of thirst is represented by thirst-
ing as an animal thirsts after water, Psalm xlii. 1.
Now let us see the soft, easy, light manner, in which Dr.
Taylor treats this place, p. 143. " How much more abomin-
able and filthy is man, in comfiarison of the divine purity^ who
drinketh iniquity like water ? Who is attended with so
many sensual appetites, and so apt to indulge them. You see
the argument, man, in his present weak and fleshly state, can-
not be clean before God. AVhy so ? Because he is conceiv-
ed and born in sin, by reason of Adam's sin : No such thing.
But because, if the purest creatures are not pure, in comjiari-
son of God, much less a being subject to so many infmiities,
as a mortal man. Which is a demonstration to me, not only
that Job and his friends did not intend to establish the doc-
trine we are now examining, but that they were Avholly stran-
gers to it." Thus this author endeavors to reconcile this
text with his doctrine of the perfect, native innocence of man-
kind ; in which we have a notable specimen of his demon-
strations, as well as of that great impartiality and fairness in
examining and expounding the scripture, which he makes so
often a profession of.
In this place we are not only told how wicked man's heart
is, but also how men come by such wickedness ; even by be-
ing of the race of mankind, by ordinary generation. " What
is man, that he shoidd be clean ? And he that is born of a
woman, that he should be righteous ?" Our author, pages
141, 142, represents man's being born of a woman, as a pe-
riphrasis, to signify man ; and that there is no design in the
words to give a reason, why man is not clean and righteous.
But the case is most evidently otherwise, if we may interpret
ORIGINAL SIN. 311
the Book of Job by itself : It is most plain, that man's be-
ing born of a woman is given as a reason of his not being
clean, chap. xiv. 14. "Who can bring a clean thing out of
an unclean ?" Job is speaking there expressly of man's be-
ing born of a woman, as appears in verse 1 . And here hov/
plain is it, that this is given as a reason of man's not being
clean ? Concerning this Dr. Taylor says, " That this has no
respect to any moral uncleanness, but only common frailty,"
See. But how evidently is this also otherwise ? When
that uncleanness, which a man has by being born of a woman,
is expressly explained of unrighteousness, in the next chapter
at verse 14. « What is man that he should be clean ? And
he that is born of a woman, that he should be righteous ?"
And also in chap. xsv. 4. " How then can man be justified
with God ? And how can he be clean that is born of a wo-
man ?" It is a moral cleanness Bikiad is speaking of, which
a man needs in order to being justified. His design is, to
convince Job of his moral impurity, and from thence of God's
righteousness in his severe judgments upon him ; and not of
his natural frailty.
And without, doubt, David has respect to this same way
of derivation of wickedness of heart, when he says, Psalm li.
5. *' Behold, I was shapcn in iniquity, and in sin did my
mother conceive me." It alters not the case as to the argu-
ment we are upon, whether the word translated cojiccive, sig-
nifies conceive, or nurse ; which latter our author takes
so much pains to prove : For when he has done all, ha
speaks of it as a just translation of the words to render them
thus : " I was born in iniquity, and in sin did my mother
nurse me," page 135. If it is owned that man is horn in
sin, it is not worth the while to dispute whether it is express-
ly asserted that he is conceived in sin. But Dr. Taylor af-
ter his manner insists, that such expressions, as being born
in sin, being transgressors from the womb, and the like, are
only phrases figuratively to denote aggravation and high de-
gree of wickedness. But the contrary has been already de-
monstrated, from many plain scripture instances. Nor is
one instance produced, in which there is any evidence that
S12 ORIGINAL SIN.
such a phrase is used in such a manner. A poetical sen'
tence out of Virgil's ^£neids, has here been produced, and
made much ofb3'some, as parallel with this, in what Dido
iays to iEneas in these lines :
Nee tibi diva parens, generis ncc Dardanus auctor,
Perfide : Sed duris genuit te cau'ibus horrens
Caucasus, hyrcanxque admorunt ubera tygres.
Jn which she tells TEneas, that not a goddess was his motherj
nor Anchises his father ; but that he had been brought forth
by a horrid, rocky mountain, and nursed at the dugs of ty-
gers, to represent the greatness of his cruelty to her. But
how unlike and unparallel is this ? Nothing could be more
natural than for a woman, overpowered with the passion of
love, and distracted with raging jealousy and disappointment,
thinking herself treated with brutish perfidy and cruelty, by
a lover, wh.ose highest fame had been his being the son of
a goddess, to aggravate his inhumanity and hardheartedness
with this, that his behavior was not worthy the son of a god-
dess, nor becoming one whose father was an illustrious prince i
and that he acted more as if he had been brought forth by
hard, unrelenting rocks, and had sucked the dugs of tygers.
But what is there in the case of David parallel, or at all in
like manner leading him to speak of himself as born in sin,
in any such sense ? He is not speaking himself, nor any
one else speaking to him, of any excellent and divine father
and mother, that he was born of; nor is there any appear-
ance of his aggravating his sin by its being unworthy of his
high birth. There is nothing else visible in David's case,
to lead him to take notice of his being born in sin, but only
his having such experience of the continuance and power of
indwelling sin, after so long a time, and so many great means
to engage him to holiness ; which shewed that sin was inbred,
and in his very naiure.
Dr. Taylor often objects to these and other texts, brought
by divines to prove Original Sin, that there is no mention
made in them of Adam, nor of bis sin. He cries out, " Here
ORiGlNAL sm. 313
ts hot the least mention or intimation of Adam, or any ill ef-
fects of his sin upon us Here is not one Word, nor the least
hint of Adam, or any consequences of his sin, &c. &c.* He
says,t " If Job and his friends had known and believed the
doctrine of a corrupt nature, derived from Adam's sin only,
they ought in reason and truth to have given this as the true
and only reason of the human imperfection and uncleanness
they mention." But these objections and exclamations are
made no less impertinently, than they are frequently. It is
no more a proof, that corruption of nature did not come by
Adam*s sin, because many times when it is mentioned, Ad-
am*s sin is not expressly mentioned as the cause of it, than
that death did not come by Adam's sin (as Dr. Taylor says it
did) because though death, as incident to mankind, is men-
tioned so often in the Old Testament, and by our Saviour in
his discourses, yet Adam's sin is not once expressly mention-
ed, after the three first chapters of Genesis, any where in all
the Old Testament, or tlie four evangelists, as the occasion
of it.
What Christian has there ever been, that believed the
moral corruption of the nature of mankind, who ever doubted
that it came that way, which the apostle speaks of, when he
says, '< Bij one man sin entered into the world, and death by
sin" ? Nor indeed have they any more reason to doubt of it,
than to doubt of the whole history of our first parents, be-
cause Adam's name is so rarely mentioned, on any occasion
in scripture, after that first account of him, and Eve's never at
all ; and because we have no more any express mention of
the particular m.anner, in which m.ankind were first brought
into being, either with respect to the creation of Adam or
Eve. It is sufficient, that the abiding, most visible effects of
these things, remain in the view of mankind in all ages, and
are often spoken of in scripture ; and that the particular man-
ner of their being introduced, is once plainly set forth in the
beginning of the Bible, in that history which gives us an ac-
•Page 5, 64, q6, 97, 98, xoe, 108, ai2, ii8, lao, laa, 127, teg, igf,
142,143,149,152,155,229. +142.
Vol. VT. 2Q -
314 ORIGINAL SIN.
count of the origin of all things. And doubtless it was eX'
pectcd, by the great autlwr of the Bible, that the account in
the three first chapters of Genesis should be taken as a plain
account of the introduction of both natural and moral evil into
the world, as it has been shewn to be so indeed. The histo-
ry of Adam's sin, with its circumstances, God's threatening,
and the sentence pronounced upon him after his transgres-
•iion, and the immediate consequences, consisting in so vast an
alteration in his state, and the state of the world, which abides
still, with respect to all his posterity, do most directly and suf-
ikiently lead to an understanding of the rise of calamity, sin.
and death, in this sinful, miserable world.
It is fit we all should know, that it does not become us ta
teil the Most High, how often he shall particularly explain
and give the reason of any doctrine which he teaches, in or-
der to our believing what he says. If he has at all given uS'
evidence that it is a doctrine agreeable to his mind, it be-
comes us to receive it with full credit and submission ; and
not sullenly lo reject it, because our notions and humors are.
not suited in the manner, and number of times, of his parlic-
ulavly explaining it to us. How often is pardon of sins prom-
ised in the Old Testament to repenting and returning sin-
ners ? How many hundred times is God's special favor there
promised to the sincerely righteous, without any express
mention of these benefits being through Christ ? Would it
therefore be becoming us to say, that, inasmuch as our de-
pendence on Christ for these benefits, is a doctrine, which, if
true, is of such importance, God ought expressly to have
mentioned Christ's merits as the reason and ground of the
b'^nefits, if lie knew they were the ground of them, and should
l»«ve plainly declared it sooner, and more frequently, if ever
he expected wc should believe him, when he did tell us of it :
How often is vengeance and misery threatened in the Old
Testament to the wicked, without any clear and express sig-
i)ificalion of any such thing intended, as that everlasting fire,
where there is wailinjj and gnashing of teeth, in another
world, which Christ so often speaks of as the punishment ap-
pointed for all the wicked ? Would it now become a Christ-
ORIGINAL SIN. 315
ian, to object and say, that if God really meant any such
thing, he ought in reason and triith to have declared it plainly
and fully ; and not to have been so silent about a matter of
such vast importance to all mankind, for four thousand years
together.
CHAPTER III.
Ohservatidns on various other Places of Scripture,
principally of the New Testament, proving the
Doctrine of Original Siu.
SECTION I.
Observations on John iii. 6, in connexion with some other pas-
sages in thc'jVenv Testament.
THOSE words of Christ, giving a reason to Nicode-
rnus, why we must be born again, Jolin iii. 6, " That which
is born of the flesh, is flesh ; and that which is born of the
spirit, is spirit ; have not, without good reason, been produc-
ed by divines, as a proof of the doctrine of original sin ; sup-
posing, that by Jlesh here is meant the human nature in a de-
based and corrujit state. Yet Dr. Taylor, p. 144, thus ex-
plains these words, That '■johich is born of the Jiesh^ is Jlesh :
" That which is born by natural descent and propagation, is a
man, consisting of body and soul, or the mere constitution
and powers of a man in their natural stale." But the con-
stant use of these terms, Jlesh and spirit^ in other parts of the
New Testament, v/hen thus set in opposition one to another,
3ie ORIGINAL SiN.
and the latter said to be produced by the Spirit of God, j^j.
here, and when speaking of the same thing, which Christ is
here speaking of to Nicodemus, viz. the requisite qualifica"-
tions to salvation, will fully vindicate the sense of cur divines.
Thus in the 7th and 8th chapters of Romans, where these
terms^es/i and sfiirit (craff and wwu^a) are abundantly repeat-
ed, and set in opposition, as here. So, chap. vii. 14, The law
is spiritual (oi»tofx«T»!t^) but I am carnal {cafy-u^) sold under
sin. He cannot only mean, " I am a man, consisting of body
and soul, and having the powers of a man." Ver. 18. « I
know that in me, that is in rayjles/t, dwelleth no good thing."
He does not mean to condemn his frame, as consisting of body
and soul ; and to assert, that in his human constitution, with the
powers of a many dwells no good thing. And when he says
in the last verse of the chapter, " With the mind, I myself
serve the law of God, but with the^fsA, the law of sin ;" he
cannot mean, " I myself serve the law of God ; but with -my
innocent human constitution, as having the powers of a man, /
aerve the law ofsin.'* And when he says in the next words
in the beginning of the 8lh chapter, " There is no condemna-
tion to them, that walk not after ihojlesh, but after the s/iiri! ;"
and ver. 4, " The righteousness of the law is fulfilled in us,
■who walk not after the flesh ;" he cannot mean, " There is[
no condemnation to them that walk not according to the pow-
ers of a man" Sec. And when he says, ver. 5 and 6, <' They
that are after \.\\t flesh, do mind the things of \\\c flesh ; and
to be carnally minded is death ;" he does not intend, " They
that are according \.o Xhc human constitution, and ihe powers
of a man, do mind the things of the human constitution and
powers ; and to mind these, is death." And when he says,
ver. 7 and 8, " The carnal {pvjieshly) mind is enmity against
God, and is not subject to the law of God, neither indeed can
be ; so that they that ave in xhejiesh, car.not please Gcd ;" he
cannot mean, that, <■'■ to mind the things which are agreeable
to \.\iiC powers and constitution of a man" (who, as our author
says, is constituted or made right) " js enmity against God ;
and that a mind which is agreeable to this right human con-
stitution, as God hath made it, is not subject to the law of
ORIGINAL SIN. Air
Cod, nor indeed can be ; and that they who are according to
fluch a constitution, cannot please God." And when it is said,
ver. 9, « Ye are not in the Jlesh, but in the spirit ;" the apos-
tle cannot mean, " Ye are not in the human nature, as consti^
tuted of body and soul, and with the fio'ivers of a man*'' It is
most manifest, that by x\\& flesh here, the apostle means some
nature that is corrupt, and of an evil tendency, and directly
opposite to the law, and holy nature of God ; so that to be,
and walk according to it, and to have a mind conformed to it,
IS to be an utter enemy to God and his law, in a perfect in-
consistence with being subject to God, and pleasing God ; and
in a sure and infallible tendency to death, and utter destruc-
tion. And it is plain, that here by being and walking after, or
according to ^^^& flesh, is meant the same tiling as being and
talking according to a corrupt and sinful nature ; and to be
and walk according to the sfxirit, is to be and walk according
to a holy and divine nature, or principle : And to be carnally
minded, is the same as being viciously and corruptly minded ;
and to be sftiritually minded, is to be of a virtuous and holy
disposition,
When Christ says, John iii. 6. « That which is born of
the feshj is fesh" he represents the fesh not merely as a
quality ; for it would be incongruous, to speak of a quality as
a thing born : It is a person, or man, that is born. There-
fore man, as in his whole nature corrupt, is called flesh :
"Which is agreeable to other scripture representations, where
the corrupt nature is called the old man, the body of sin, and
the body of death. Agreeable to tliis are those representa-
tions in the 7th and 8th chapters of Romans : Thtvefesh is
figuratively represented as a person, according to the apos-
tle's manner, observed by Mr. Locke, and after him by Dr.
Taylor, who takes notice, that the apostle, in the 6th and 7th
of Romans, represents sin as a person ; and that he figura-
tively distinguishes in himself two persons, speaking of flesh
as his person. For I know that in me, that is in my flesh,
dwelleth no good thing. And it may be observed, that in the
8th chapter he still continues tliis representation, speaking of
t.he fcsh as a person : And accordingly in the 6th and 7th
S18 , ORIGINAL SIN.
verses, speaks of the. mind of the Jlcsh, Ogon;//* ^rapx®-, and of
the mind of the spirit, fl>fo)}^a •cr»£Vf<aT©- ; as if the fesh and
ffiirit were two opposite persons, each having a mind contra-
ry to the mind of the other. Dr. Taylor interprets this 7nind
of the flesh, and viind of the s/iirit, as though the Jlesh and the
sftirit Avere here spoken of as the different objects, about which
the mind spoken of is conversant. Which is plainly beside
the apostle's sense ; who speaks of the Cesh and spirit as the
subjects and agents, in which the mind spoken of is ; and not
the objects about which it acts. We have the same phrase
again, ver. 27. He that scarcheth the hearts, knoweth what is
the mind of the spirit, *gotT;/Aa 'ssivjt/.xT©^ ; the mind of the spir-
itual nature in the saints being the same with the mind of the
Spirit of God himself, who imparts and actuates that spiritual
nature ; here the spirit is the subject and agent, and not the
object. The same apostle in like manner uses the word, vav,
in Col. ii. 18. Vainlij puffed up by his fleshly mind, ccjo is va<^
75!5 cci^x.©^ avra, by the mind of his fesh. And this agent so
often called fesh, represented by the aposlle, as altogether
evil, without any good thing dwelling in it, or belonging to
it ; yea, perfectly contrary to God and his law, and tending
only to death and ruin, and directly opposite to the spirit, is
"vvhat Christ speaks of to Nicodemus as born in the first birth,
as giving a reason why there is a necessity pf a new pirth, in
order to a better production.
One thing is particularly observable in that discourse ot
the apostle, in the 7th and 8th of Romans, in which he so
often uses the term fcsh, as opposite to spirit, which, as well
as many other things in his discourse, makes it plain, that by
fiesh he means something in itself corrupt and sinful, and that
is, that he expressly calls it sinful fesh, Rom. yiii. 0. It is
manifest, that by si?2ful flesh he means the same thing with
that flesh spoken of in the immediately foregoing and follow-
ing words, and in all the context : And that when it is said,
Christ was made in the likeness of sinful flesh, the expression
is equipollent with those that speak of Christ as made sin, and
made a curst' for 7.'.?,
ORIGINAL SIN, 315
Flesh and sfiirit are opposed to one another in Gal. v. ia the
same manner as in the 8th of Romans : And there, hyfe&h
cannot be meant only the human nature of body and souly or the
mere cojistitution andfionversofaman, as in its natural state,
innocent and right. In the 1 6th ver. the apostle says, '' Walk
in the spirit, and ye shall not fulfil the lusts of the fcsh :"
Where the fiesh is spoken of as a thing- of an evil inclination,
desire or lust. But this is more strongly signified in the next
words : " For \.\\Qjlesh lusteth against the sfiirit^ and the sfiirit
against ihejksh ; and these are contrary the one to the oth-
er." What could have been said more plainly, to shew that
\\ hat the apostle means by Jiesh, is something very evil in its
nature, and an irreconcileable enemy to all goodness ? And it
may be observed, that in these words, and those that follow,
the apostle still figuratively represents ihe Jlesh as a person or"
agent, desiring, acting, having lusts, and perforniing works.
And by works o^thefesh, and fiuits of the spirit, which are.
opposed to each other, from ver. 19, to the end, are plainly
meant the same as works of a sinful nature, and fruits of vc
holy, renewed nature. Now the works of the Jiesh aic man-
ifest, which are these : Adultery, fornication, uncleanness,
lasciviousness, idolatry, Avitchcraft, haired, variance, wrath,
strife, seditions, heresies, Sec. But the fruit of the s/tirit is
love, joy, peace, long suffering, genileness, goothiess, &c.
The apostle, by Jiesh, does not i«ean any thing that is inno-
cent and good in itself, that only needs to be restrained, and
kept in proper bounds ; but something altogether evil, which
is to be destroyed, and not merely restrained. 1 Cor. v. 5.
« To deliver such an one to Satan, for the destruction of the
flesh. We must have no mercy on it ; we cannot be too cruel
to it ; it must even be crucifed." Gal. v. 24. " They that
arc Christ's, have crucified the fc&h, with the aft'cctions and
lusts."
The Apostle John, the same apostle that writes the ac-
count of what Christ said to Nicodemus, by the sjiij-it means
the same thing as a new, divine, and holy nature, exerting it-
self in a principle of divine love, which is the sum of all
Christian holiness. 1 John iii. 23, 24. « And tliai. we should
3^0 ORIGINAL SIN.
love one another, as he gave us commatjdment ; and hie ttiat
fceepeth his commandnicnis, dwelleth in him, and he in hiiti :
And hereby we know that ht abideth in us, by the sfiirit thai
he hath given us." With chap. iv. 12, 13. « If we love one
another, Cod dwelleth in us, and his love is perfected in us :
Hereby know we, that we dwell in him, because he kath giv-
en us of his fifurit." The spiritual principle in us being as it
were a communication of the spirit of God to us.
And as by mnv^x is meant a holy nature, so by the epi-
thet, 'mnv(/.ot'riy.^, f^piritnal^ is meant the same as truly virtuous
and holy. Gai. vi. 1. " Ye that are spiritual^ restore such an
one in the spirit of m.cekness.'* The apostle refers to what
he had just said, in the end of the foregoing chapter, where
he had mentioned jneekness, as a fruit of the sfiirit. And so
by canml^ or feshly^ aa.^mx.'^, is meant the same as sinful.
Rom. vii. 14. " The law is spiritual (i, e. holy) but I am car-
nal, sold under sin."
And it is evident, that by fesh^ as the word is used in the
New Testament, and opposed to s/.-tnV, when speaking of the
qualincations for eternal salvation, is not meant only what is
i^ow vnlf^arly called the dris of the Jlesh, consisting in inordi-
nate appetites of the body, and their indulgence ; but the
whole body of sin, implying those lusts that are most subtle,
and furthest from any relation to the body ; such as ^Sde,
malice, envy, &c. When the works of the flesh are enumerat-
ed, Gal. v. 19, 20, 21, they are vices of the latter kind chiefly,
that arc mentioned ; idolatry, witchcraft, hatred, variance,
emulations, wrath, sfife, seditions, heresies, envyings. So,
pride of heart is the effect or operation of the/fsA. Col. ii.
18. » Vainly puffed up by his feshly mind:" In the Greek,
by the mind of Che fesh. So, pride, envying, strife and divis-
ion, are spoken of as works of Ihe flesh. 1 Cor. iii. 3. 4. " For
ye arc yet carnal [caetuMi, fleshly.) For whereas there is en-
vying, and strife, and division, are ye net carnal.^ and walk as
men ? For while one saith, 1 am of Paul, and another, I am
of Jfiollosi, are ye not carnal ?" Such kind of lusts do not de-
pend on the body, or external senses ; for the devil himscli
ORIGINAL SIN. 3^1
has ihem in the hig;hest degree, who has not, nor ever had,
my body or external senses to gratify.
Here, if it should be inquired, how corruption or deprav-
ity in general, or the nature of man as corrupt and sinful,
came to be cMad Jlesh ; and not only that corruption which
consists in inordinate bodily appetites, I think, what the apos-
tle says in the last cited place, .^re ye not carnal, and walk as
■men ? Leads us to the trufe reason. It is because a corrupt
and sinful nature is what properly belongs to mankind, or the
race of Adam, as they are in themselves, and as they are by
nature. The \sKi\dji('^h is often used in both Old Testament
and New, to signify mankind in their present state. To enu-
merate all the places, would be very tedious ; I shall there-
fore only mention a few places in the New Testament. Matth.
xxiv. 22. " Except those days should be shortened, no Jlesh
should be saved." Luke iii. 6. " h\\ Jlesh shall see the salva-
tion of God." John xvii. 2. <« Thou hast given him power
over all Jlesh." See also Acts ii. 17, Rom. iii. 20, 1 Cor. i.
29, Gal. ii. 16. Man's nature, being left to itself, forsaken
of the Spirit of God, as it was when man fell, and consequent-
ly forsaken of divine and holy principles, of itself became ex-
ceeding corrupt, utterly depraved and ruined : And so the
word Jlesh, which signifies man, came to be used to signify
man as he is in himself^ in his natural state, debased, corrupt
and ruined : And on the other hand, the word siiirit came to
be used to signify a divine and holy principle, or new nature ;
because that is not ojman, but oJGod, by the indwelling and
vital influence of his Sfiirit. And thus to be cornifit, and to
be carnal, ovfeshly., and to walk as men^ are the same thing
with the apostle. And so in other parts of the scripture, to
savor the things that be ojmen, and to savor things which are
corrupt, are the same ; and sons oJmen, and wicked men, also
are the same, as was observed before. And on the other
hand, to saxwr the things that be of God, and to receive th^
things ojthe Sfiirit oj God, are phrases that signify as much as
relishing and embracing true holiness or divine virtue.
All these things confirm what we have supposed to be
Christ's meaning, in saying, " That which is born of the.
Vol. VL 3R
322 ORIGINAL SIN.
flesh, is flesh ; and that which is born of the spirit, is spirit.""
His speech implies, that what is born in the first birth of man,
is nothing but man as he is of himself, without any thing di-
vine in him ; depraved, debased, sinful, ruined man, utterly
\infit to enter into the kingdom of God, and incapable of the
spiritual, divine happiness of that kingdom : But that which
is born in the new birth, of the Spirit of God, is a spiritual
principle, and holy and divine nature, meet for the divine and
heavenly kingdom. It is a confirmation that this is the true
meaning, that it is not only evidently agreeable to the con-
stant language of the Spirit of Christ in the New Testament ;
but the words understood in this sense, contain the proper
and true reason, Avhy a man must be born again, in order to
enter into the kingdom of God ; the reason that is given ev-
ery where in other parts of the scripture for the necessity of
a renovation, a change of mind, a new heart, 8cc. in order to
nalvation : To give a reason of which to Nicodemus, is plain-
ly Christ's design in the words which have been insisted on.
Before I proceed, I would observe one thing as a corolla^
ry from what has been said.
CoROLL. Ifbyfiesh and spirit, when spoken of in the
New Testament, and opposed to each other, in discourses on
the necessary qualifications for salvation, we are to under-
stand what has been now supposed, it will not only follow,
lliat men by nature are corrupt, but nvhoUy corrufit, without
any good thing. If by flesh is meant man's nature, as he re-
ceives it in his first birth, then therein dwelkth no good thing ;
as appears by Rom. vii. 18. It is wholly opposite to God,
and to subjection to his law, as appears by Rom. viii. 7, 8. It
is directly contrary to true holiness, and wholly opposes it,
and holiness is opposite to that ; as appears by Gal. v. 17.
So long as men are in their natural state, they not only have
no good thing, but it is impossible they should have or do any-
good thing ; as appears by Rom. viii. 8. There is nothing
in their nature, as they have it by the first birth, whence
should arise any true subjection to God ; as appears by Rom.
\iii. 7. If there were any thing truly good in the Jlesh, or in
man's nature, or natural disposition, under a moral view, then
ORIGINAL SIN. 323
it should only be amended ; but the scripture represents as
though we were to be enemies to it, and were to seek nothing
short of its entire destruction, as has been observed. And
elsewhere the apostle directs not to the amending of the old
man, hut fiutting it off, and putting on the new man ; and seeks
not to have the body of death made better, but to be delivered
from it, and says, " That if any man be in Christ, he is a new
creature (which doubtless means the same as a man new bom)
old things are (not amended) but passed away, and all things
are become new."
But this will be further evident, if we particularly consider
the apostle's discourse in the latter part of the second chapter
of 1 Cor. and the beginning of the third. There the apostle
speaks of the natural man, and the sjiiritual man ; where nat-
-ural and spiritual are opposed just in the same manner, as I
have observed carnal ^nd s/iiri tual oiien are." In chap. ii. 14,
15, he says, « The natural man receiveth not the things of the
Spirit of God : For they arc foolishness unto him ; neither
can he know them, because they are spiritually discerned.
But he that is spiritual, judgeth all things." And not only
does the apostle here oppose natural and spiritual, just as he
elsewhere does carnal and sjtiritua/, but his following dis-
course evidently shews, that he meani; (he very same distinc-
tion, the same two distinct and opposite things. For imme-
diately on his thus speaking of the difference between the
natural and the spiritual man, he turns to the Corinthians, in
the first words of the next chapter, connected witlj this, and
says, " And I, brethren, could not speak unto you as unto
spiritual, but as unto cariial." Referring manifestly to what
he had been saying, in the immediately preceding discourse,
about spiritual and natural men, and evidently using the word
car72al, as synonymous with natural. By which it is put out
of all reasonable dispute, that the apostle by natural men
means the same as men in that carnal, sinful state, that they
are in by their first birth ; notwithstanding all the glosses
and criticisms, by which modern writers have endeavored to
palm upon us another sense of this phrase ; and so to deprive
us of the clear instruction the apostle gives in that 14th verse^
524 ORIGINAL SIN.
concerning the sinful, miserable slate of man by nature. Dr
Taylor says, by ■^vx}it'^, is meant the aninial man., the man
who maketh sense and appetite the law of his action. If he
aims to limit the meaning of the word to external sense, and
bodily appetite, his meaning is certainly not the apostle's.
For the apostle in his sense includes the more spiritual vices
of envy, strife, 8cc. as appears by the four first verses of the
next chapter ; where, as I have observed, he substitutes the
word carnal in the place of 4'f%«>'^« So the Apostle Jude
uses the word in like manner, opposing it to sfiiritiial, or /mv'
ing the s/iirit, \er. 19. " These are they that separate them-
selves, sensual, ('^vx,moi) not having the spirit." The vices
he had been just speaking of, Avere chiefly of the more spirit-
ual kind. Ver. 16. " These are murmurers, complainers,
walking after their ovsrn lusts ; and their mouth speaketh great
swelling words, having men-s persons in admiration, because
of advantage." The vices mentioned are much of the same
kind with those of the Corinthians, for which he calls them
carnal^ envying, strife and divisions, and saying, lam of Paul,
and / of Jiiollos ; and being fniffed ufifor one against another.
We have the same word again. Jam. iii. 14, 15. « If ye have
bitter envying and strife, glory not, and lie not against the
truth : This wisdom descendeth not from above, but is earth-
ly, sensual (j^vx^nri) and devilish ;" where also the vices the
apostle speaks of are of the more spiritual kind.
So that on the whole, there is sufficient reason to under-
stand the apostle, when he speaks of the natural man in that
1 Cor. ii. 14, as meaning man in his native, corrupt state.
And his words represent him as totally corrupt, wholly a
stranger and enemy to true virtue or holiness, and things ap-
pertaining to it, which it appears are commonly intended in
the New Testament by things sfiiritual, and are doubtless
here meant by things of the Sfiirit of God. These words also
represent that it is impossible man should be otherwise, while
in his natural state. The expressions are very strong : The
natural man reccivcth not the things of the Spirit of God, is not
susceptible of things of that kind, neither can he know them,
can have no true sense or relish of them, or notion of iheir
ORIGINAL SIN. 325
f ca'l nature and true excellency, because theij are sfiiritually
discerned : They are not discerned by means of any princi-
ple in nature, but altogether by a principle that is divine,
something introduced by the grace of God's Holy Spirit,
•which is above all that is natural. The words are in a con-
siderable degree parallel with those of our Saviour, John xiv,
16, 17. « He shall give you the Spirit of Truth, whom the
world cannot receive, because it seeth him not, neither know-
eth him ; but ye know him, for he dwelleth with you, and
shall be in you."
SECTION XL
Observations on Romans iii. 9. ...2 4.
IF the scriptures represent all mankind as wicked in their
Srst state, before they are made partakers of the benefits
of Christ's redemption, then they are wicked by nature ; for
doubtless men's first state is their native state, or the state
they come into the world in. But the scriptures do thus rep-
resent all mankind.
Before I mention particular texts to this purpose, I would
observe that it alters not the case as to the argument in hand,
whether we suppose these texts speak directly of infants, or
only of such as are capable of some understanding, so as to
understand something of their own duty and state. For if it
be so with all mankind, that as soon as ever they are capable
of reflecting and knowing their own moral state, tliey find
themselves wicked, this proves that they are wicked by na-
ture ; either born wicked, or born with an infallible disposi-
tion to be wicked as soon as possible, if there be any differ-
326 ORIGINAL SIN.
ence between these, and either of tliem will prove men to bt
born exceedingly depraved. I have before proved, that a na-
tive propensity to sin certainly follows from many things
said in the scripture of mankind ; but what I intend now, is
something more direct, to prove by direct sci-ipture testimo-
ny, that all mankind, in their first state, are really of a wick-
ed character.
To this purpose is exceeding full, express, and abundant
that passage of the apostle, in Rom. iii. beginning with the
9th verse to the end of the 24th ; which I shall set down at
large, distinguishing the universal terms which are here so
often repeated, by a distinct character. The apostle, having
in the first chapter, verse 16, 17, laid down his proposition,
that none can be saved in any other way than through the
righteousness of God, by faith in Jesus Christ, proceeds to
prove this point, by shewing particularly that all arc in them-
selves wicked, and without any righteousness of their own.
rirst, he insists on the wickedness of the Gentiles, in the
first chapter, and next, on the wickedness of the Jews, in the
second chapter. And then in this place, he comes to sum
up the matter, and draw the conclusion in the words follow-
ing : " What then, are we better than they ? No, in no-
wise ; for we have before proved both Jews and Gentiles,
that they are all under sin ; as it is written, There is nojie
righteous, no, not 07ie ; there is none that understandeih ;
there is none that seeketh after God ; they are all gone out
of the way ; they are together become unprofitable ; there is
none that doth good, no, not owe. Their throat is an open
sepulchre ; with their tongues they have used deceit ; the
poison of asps is under their lips ; whose mouth is full of
cursing and bitterness ; their feet are swift to shed blood ;
destruction and misery are in their ways, and the way of
peace they have not known ; there is no fear of God before
their eyes. Now avc know that whatsoever things the law
sailh, it saith to them that are under the law, that every
mouth may be stopped, and all the world may become guilty
before God. Therefore by the deeds of the law there shall
no flesh be justified in his sight ; for by the law is the know!-
ORIGINAL SIN. 53/
edge of sin. But now the righteousness of God vathout the
law, is manifest, being witnessed by the law and the proph-
ets ; even the righteousness of God, which is by faith of Je-
sus Christ, unto all, and upon all them that believe ; for there
is no difference. For all have sinned, and come short of the
glory of God. Being justified freely by his grace, through
the redemption which is in Jesus Christ."
Here the thing which I would prove, viz. that mankind in
their first state, before they are interested in the benefits of
Christ's redemption, are universally wicked, is declared with
the utmost possible fulness and precision. So that if here
this matter be not set forth plainly, expressly, and fully, it
must be because no words can do it, and it is not in the power
of language, or any manner of terms and phrases, however
contrived and heaped up one upon another, determinately to
signify any such thing.
Ur. Taylor, to take off" the force of the v/hole, would have
us to understand, pages 104. ..107, that these passages, quoted
from the Psalms, and other parts of the Old Testament, do
not speak of all mankind, nor of all the Jews ; but only of
them of whom they were trtie. He observes, there were
many that were innocent and righteous ; though there were
also many, a strong party, that were wicked, corrupt, Sec.
of whom these texts were to be understood. Concerning
which I would observe the following things :
1. According to this, the universality of the terms that
are found in these places, which the apostle cites from the
Old Testament, to prove that all the world, both Jews and
Gentiles, are under sin, is nothing to his purpose. The
apostle uses universal terms in his proposition, and in his
conclusion, that all are under sin, that every mouth is stopped,
all the world guilty... .that by the deeds of the law no fcsh can
be justified. And he chooses out a number of universal say-
ings or clauses out of the Old Testament, to confirm this uni-
versality ; as, " There is none righteous, no, not one : They
are all gone out of the way : There is none that understand-
eth," &c. But yet the universality of these expressions is
nothing to this purpose, because the universal terms found
828 ORIGINAL S!l^.
in them have indeed no reference to any such univefrjnality a*
this the apostle speaks of, nor any thing akin to it ; thejr
mean no universality, either in the collective sense, or per-
sonal sense ; no universality of the nations of the world, or of
particular persons in those nations, or in any one nation in
the world : " But only of those of whom they ore true.'*
That is, there are none of them righteous, of whom it is true.
that they are not righteous, no, not one : There are none
that understand, of whom it is true, that they understand not :
They are all gone out of the way, of whom it is true, that
they are gone out of the way. Sec. Or if these expressions are
to be understood concerning that strong party in Israel, in
David's and Solomon's days, and in the prophets* days, they
are to be understood of them universally. And what is that
to the apostle's purpose ? How does such an universality of
wickedness as this... .that all were wicked in Israel, who were
wicked ; or that there was a particular evil party, all of
which were wicked, confirm that universality which the apos-
tle would prove, viz. that all Jews and Gentiles, and the whole
world, were wicked, and e7ery mouth stopped, and that no
flesh could be justified by their own righteousness.
Here nothing can be said to abate the nonsense but this^
That the apostle would convince the Jews that they were capa-
ble of being wicked, as well as other nations ; and to prove
it, he mentions some texts, which shew that there was a
"wicked party in Israel a thousand years ago ; and that as to
the universal terms which happened to be in these texts, the ,
apostle bad no respect to these ; but his reciting them is as
it were accidental, they happened to be in some texts which
speak of an evil party in Israel, and the apostle cites them
as they are, not because they arc any more to his purpose for
the universal terms, which happen to be in them. But let
the reader look on the words of the apostle, and observe the
violence of such a supposition. Particularly let the words of
the 9th and 10th verses, and their connexion, be observed-
" All are under sin : As it is written, There is none right-
eous ; no, not one." How plain is it, that the apostle cites
that latter universal clause out of the 14th Psalm, to confirm
ORIGINAL SIN. 329
the preceding universal words of his own proposition ? And
yet it will follow from the things which Dr. Taylor supposes,
that the universality of the terms in the last words, There is
none righteous ; no, not one, hath no relation at all to that uni-
versality he speaks of in the preceding clause, to which they
are joined, all are under sin ; and is no more a confirmation
of it, than if the words were thus : " There are some, or
there are 7nany in Israel, that are not righteous."
2. To suppose the apostle's design in citing these pas-
sages, was only to prove to the Jews, that of old there was a
considerable number of their nation that were wicked men, is
to suppose him to have gone about lo prove what none of the
Jews denied, or made the least doubt of. Even the Phari-
sees, the most selfrightcous sect of them, who went furth-
est in glorying in the distinction of their nation from oth-
er nations, as a holy people, knew it and owned it : They
openly confessed that their forefathers killed the firofihets,
Matth. xxiii. 29... .31. And if the apostle's design had been
only to refresh their ptiemories, to put them in naind of the
ancient wickedness of their nation, to lead to reflection on
themselves as guilty of the like wickedness, (as Stephen does,
Acts vii) what need had the apostle to go so far about to prove
this ; gathering up many sentences here and there, which
prove that their scriptures did speak of some as wicked men,
and then, in the next place, to prove that the wicked men
spoken of must be of the naion of the Jews, by this argu-
ment, " That what things soever the law saith, it saith to
them that are under the law," or that whatsoever the books
of the Old Testament said, it must be understood of that
people that had the Old Testament ? What need had the
apostle of such an ambages or fetch as this, to prove to the
Jews, that there had been many of their nation in some of
the ancient ages, which were wicked men ; when the Old
Testament was full of passages that asserted this expressly,
not only of a strong party, but of the nation in general ?
How much more would it have been to such a purposcj
to have put them in mind of the wickedness of the people
n general, in worshipping the golden calf, and the unbe-
Vor,. VI. 2 S
S30 ORIGINAL SIN.
lief, murmurini;, and perverseness of the whole congrega-
tion in the wilderness, for forty years, as Stephen does ?
Which things he had no need to prove to be spoken of their
nation, by any such indirect argument, as that, " Whatsoever
things the law saith, it saith t© them that are under the
law."
3. It would have been impertinent to the apostle's pur-
pose, even as our author understands his purpose, for him to
have gone about to convince the Jews that there had been a
strong party of bad men in David's, Solomon's, and the proph-
et's times. For Dr. Taylor supposes, the apostle's aim is to
prove the great corruption of both Jews and Gentiles at that
day, when Christ came into the world.*
in order the more fully to evade the clear and abundant
testimonies to the doctrine of Original Sin, contained in this
part of the holy scripture, our author says, "The apostle is
here speaking of bodies of people, of Jews and Gentiles in a
collective sense, as two great bodies into which mankind are
divided ; speaking of them in their collective capacity, and
not with respect to particular persons ; that the apostle's
design is to prove, neither of these two great collective bod-
ies, in their collective sense, can be justified by law, because
both were corrupt ; and so that no more is implied, than that
the generality of both were wicked."t
On tliis I observe,
(1.) That this supposed sense disagrees extremely with
the terms and language which the apostle here makes use of.
For according to this, we must understand, either,
First, That the apostle means no universality at all, but
only the far greater part. Bui if the words which the apostle
uses, do not most fully and determinately signify an univer-
sality, no words ever used in the Bible are suflicient to do it.
I might challenge any man to produce any one paragraph in
the scripture, from the beginning to the end, where there is
such a repetition and accumulation of terms, so strongly and
* See Key, ^ 3O7, 310. i Page loz, 104, 117, 119. 120, and Note on
Rom. iii. 10.. ..ig.
ORIGINAL SIN. 331
eiTiphatically and carefully, to express the most perfect and
absolute universality, or any place to be compared to it. What
instance is there in the scripture, or indeed any other writing,
•when the meaning is only the much greater part, where this
meaning is signified in such a manner, by repeating such ex-
pressions, "They are all. ...they are all. ...they are all.. ..togeth-
er... .every one. ...all the world," joined to multiplied negative
terms, to shew the universality to be without exception, say-
ing, "There is no flesh. ...there is none. ...there is none....
there is none. ...there is none, four times over ; besides the
addition of" No, not one.. ..no, not one," once and again !
Or, secondly, if any universality at all be allowed, it is only
of the collective bodies spoken of; and these collective bod-
ies but two, as Dr. Taylor reckons them, viz. the Jewish na-
tion, and the Gentile world ; supposing the apostle is here
representing each of these parts of mankind as being wicked.
But is this the way of men's using language, when speaking
of but two things, to express themselves in universal terms of
such a sort, and in such a manner, and when they mean no
more than that the thing affirmed is predicated of both of
them ? If a man, speaking of his two feet as both lame,
should say, " All my feet are lame, they are all lame, all to-
gether are become weak : None of my feet are strong, none
of them are sound, no, not one ;" would not he be thought
to be lame in his understanding, as well as his feet ? When
the apostle says, that every mouth may be stopped^ must we
suppose, that he speaks only of these two great collective
bodies, figuratively ascribing to each of them a mouth, and
means that these two mouths are stopped !
And besides, according to our author's own interpretation,
the universal terms used in these texts cited from the Old
Testament, have no respect to those two great collective bod-
ies, nor indeed to either of them, but to some in Israel, a par-
ticular disaffected p.rty in that one nation, which was made
up of wicked men. So that his interpretation is every way
absurd and inconsistent.
(2.) If the apostle is speaking only of the wickedness
or guilt of great collective bodies, then it will follow, that al-
332 ORIGINAL SIN.
so the justification he here treats of, is no other than the jus-
tification of such collective bodies. For they are tlie same
he speaks of as f^uilty and Avicked, that he argues cannot be
justified by the works of the law, by reason of their being
•wicked. Otherwise his arp;uinent is wholly disannulled. If
the guilt he speaks of be only of collective bodies, then what
he argues from that guilt, must be only that collective bod-
ies cannot be justified by the works of the law, having no
respect to the justification of particular persons. And in-
deed, this is Dr. Taylor's declared opinion. He supposes
the apostle here, and in other parts of this epistle, is speak-
ing of men's justification considered only as in their collective
cafiacity* But the contrary is most manifest. The 26th
and 2Slh verses of this third chapter cannot, without the ut-
most violence, be understood otherwise than of the justifica-
tion of particular persons. « That he might be just, and the
jusiifier of few that believeth in Jesus. Therefore we con-
clude that a ma?i is justified by faith, without the deeds of
the law." So chap. iv. 5. « But to him that worketh not,
but believelh on him that justifieth the ungodly, his faith is
counted for righteousness." And what the apostle cites in
the 6th, 7th and 8th verses from the Book of Psalms, evi-
dently shews that he is speaking of the justification of par-
ticular persons. " Even as David also describeth the bles-
sedness of the man unto whom God imputeth righteousness
■without works, saying. Blessed are they whose iniquities are
forgiven, and whose sins are covered." David says these
things in the 32d Psalm, with a special respect to his own
particular case ; there expressing the great distress he was
in, while under a sense of the guilt of his personal sin, and
the great joy he had when God forgave him.
And then, it is very plain in that paragraph of the 3d
chapter, which we have been upon, that it is the justification
of particular persons that the apostle speaks of by that place
in tlie Old Testament, which he refers to in ver. 20. " There-
fore by the deeds of the law, there shall no flesh be justified
• Sec Note on Rom, iii. iO„..i9, chap, v, ii, and ix. 30, gr.
ORIGINAL SIN. 333
in his sight." He refers to that in Psal. cxliii. 2. « Enter not
into judgment with thy servant ; for in thy sight shall no ?nan
living be justified." Here the Psalmist is not speaking of the
justification of a nation, as a collective body, or of one of the
two parts of the world, but of a particular man. And it is
further manifest, that the apostle is here speaking of personal
justification, inasmuch as this place is evidently parallel with
that, Gal. iii. 10, 1 1, " For as many as are of the works of
the law, are under the curse : For it is written. Cursed is ev-
ery one that continueth not in all things that are written in the
book of the law to do them. But that no man is justified by
the works of the law, is evident ; for the just shall live by
faith." It is plain, that this place is parallel with that in the
3d of Romans, not only as the thing asserted is the same, and
the argument by which it is proved here, is the same as
'.here, viz. that all are guilty, and exposed to be condemned by
the law : But the same saying of the Old Testament is cited
herein the beginning of this discourse in Galatians, chap, ii,
16. And many other things demonstrate, that the apostle is
speaking of the same justification in both places, which I
omit for brevity's sake.
And besides all these things, our author's interpretation
makes the apostle's argument wholly void another way. The
apostle is speaking of a certain subject, which cannot be just-
ified by the works of the law ; and his argument is, that that
same subject is guilty, and is condemned by the law. If he
means, that one subject, suppose a collective body or bodies,
cannot be justified by the law, because another subject, an-
other collective body, is condemned by the law, it is plain, the
argument would be quite vain and impertinent. Yet thus the
argument must stand according to Dr. Taylor's interpreta-
tion. The collective bodies, which he supposes are spoken
of as wicked, and condemned by the law, considered as in
their collective capacity, are those two, the .lewish nation,
and the Heathen world : But the collective body which he
supposes the apostle speaks of as justified without the deeds
of the law, is neither of these, but the Christian church, or
body of believers ; which is a new coliective body, a new
334 ORIGINAL SIN.
creature, and a new man faccording to our author's undet-
standing of such phrases) which never had any existence be-
fore it was justified, and therefore never was wicked or con-
demned, unless it was with regard to the individuals of which
it was constituted ; and it does not appear, according to our
author's scheme, that these individuals had before been gen-
erally wicked. For according to him, there was a number
both among the Jews and Gentiles, that were righteous be-
fore. And how does it appear, but that the comparatively
few Jews and Gentiles, of which this new created collective
body was constituted, were chiefly of the best of each ?
So that in every view, this author's way of explaining this
passage in the third of Romans, appears vain and absurd.
And so clearly and fully has the apostle expressed himself,
that it is doubtless impossible to invent any other sense to
put upon his words, than that which will imply, that all man-
kind, even every individual of the whole race, but their Re-
deemer himself, are in their first original state, corrupt and
wicked.
Before I leave this passage of the apostle, it may be prop-
er to observe, that it not only is a most clear and full testi-
mony to the native depravity of mankind, but also plainly de-
clares that natural depravity to be total and exceeding great.
It is the apostle's manifest design in these citations from the
Old Testament, to shew these three things. 1. That all
wanki?id are by nature corrufit. 2. That every one is alto-
gether corru/it, and, as it were, depraved in every part. 3.
That they are in every part corrufit in an exceeding degree.
With respect to the second of these, that every one is wholly,
and, as it were, in every part corrupt, it is plain the apostle
chooses out, and puts together those particular passages of
the Old Testament, wherein most of those members of the
body are mentioned, that are the soul's chief instruments or
organs of external action. The hands (implicitly) in those
expressions, They are together become unfirojitable.^ There is
none that doth good. The thioat, tongue, lips and mouth, the
organs of speech ; in those words, " Their throat is an open
sepulchre : With their tongues they have used deceit : The
ORIGINAL SIN. 335
poison of asps is under their lifts ; whose month is full of curs-
ing and bitterness." The feet in those words, ver. (5, " Their
feet are swift to shed blood." These things together signify,
that man is, as it were, all over corrupt in every part. And not
only is the total corruption thus intimated, by enumerating
the several parts, but by denying of all good ;• any true under-
standing or spiritual knowledge, any virtuous action, or so
much as truly virtuous desire, or seeking after God. There
is none that understandeth : There is none that seeketh after
God : There is none that doth good : The way of peace have
they not known. And in general, by denying all true piety or
religion in men in their first state, ver. 18. " There is no fear
of God before their eyes." The expressions also are evident-
ly chosen to denete a most extreme and desperate wicked-
ness of heart. An exceeding depravity is ascribed to every
part : To the throat, the scent of an open sefiulchre ; to the
tongue and lips, deceit, and the poison of asps ^ to the mouth,
cursing and bitterness ; of their feet it is said, they are sivift to
shed blood : And with regard to the whole man, it is said, de-
structio7i and misery are in their ways. The representation
is very strong of each of these things, viz. That all mankind
are corrupt ; that every one is wholly and altogether corrupt ;
and also extremely and desperately corrupt. And it is plain,
it is not accidental, that we have here such a collection oi" such
strong expressions, so emphatically signifying these things ;
but that they are chosen of the apostle on design, as being di-
rectly and fully to his purpose ; which purpose appears in all
his discourse in the whole of this chapter, and indeed from
the beginning of the epistle.
336 ORIGINAL SIN.
SECTION III.
Observatic7is 071 V^omans V. 6... AOf and Ephesians ii. 3, mt/i
the Context^ and Romans vii.
ANOTHER passage of this aposlle in llie same epistle to
the Romans, which shews that all that are made partakers of
the benefits of Christ's redemption, are in their first state
wicked, and desperately wicked, is that, chap. v. 6... 10. " For
when we were yet withoztt .strength, in due time Christ died
for the ungodly. For scarcely for a righteous man will one
die ; yet peradventure for a good man, some would even dare
to die. But God commendeth his love towards us, in that
while we Avere yet sin?2ers, Christ died for us. Much more
then, being now justified by his blood, we shall be saved from
wrath through him. For if while we were enemira, we were
reconciled to God through the dea'h of his Son ; much more,
being reconciled, we shall be saved by his life."
Here all that Christ died for, and that are saved by him,
are spoken of as being in their first state sinners, iingodc'y, ene-
mies to God, exposed to divine wrath, and without strength,
■without ability to help themselves, or deliver their souls from
this miserable state.
Dr. Taylor says. The apostle here speaks of the Gentiles
only in their heathen state, in contradistinction to the Jews ;
and that not of particular persons among the heathen Gentiles,
or as to the state they were in personally; but only of the
Gentiles collectively taken, or of the miserable state of that
great collective body, the heathen world : And that these ap-
pellations, sinners, ungodly, enemies^ &c. were names by which
the apostles in their writings were wont to signify and distin-
tinguish the heathen world, in opposition to the Jews ; and
that in this sense these appellations are to be taken in tlieir
epistles, and in this place in particular.* And it is observa-
* Page 114,...! 20. See also Dr. Taylor's Paraph, and Notes on the place.
ORIGINAL SIN. 3a7
ble, that this way of interpreting these phrases in the apostol-
ic writings, is become fashionable with many late writers ;
whereby they not only evade several clear testimonies to the
doctrine of original sin, but make void great part of the New
Testament ; on which account it deserves the more particu-
lar consideration.
It is allowed to have been long common and customary
among the Jews, in Christ's and the apostle's days, especially
those of the sect of the Pharisees, in their pride and confidence
in their privileges, as the peculiar people of God, to exalt
themselves exceedingly above other nations, and greatly to
despise the Gentiles, and call them by such names as sinners.)
enemies, dog's, &c. as notes of distinction from themselves,
whom they accounted in general (excepting the publicans,
and the noioriously profligate) as \\\cfrie7ids, special yafonVc'^j
and children of God ; because they were the children of Abra-
ham, were circumcised, and had the law of Moses, as their
peculiar privilege, and as a wall of partition between them and
the Gentiles.
But it is very remarkable, that a Christian divine, who hap>
studied the New Testament, and the episile to the Romans
in particular, so diligently as Dr. Taylor, should be strong in
an imagination, that the apostles of Jesus Christ should so far
countenance, and do so mucli to cherish these selfexalting,
uncharitable dispositions and notions of the Jews, which gave
rise to such a custom, as to fall in with that custom, and adopt
that language of their pride and contempt ; and especially
that the Apostle Paul should do it. It is a most unreasona=
ble imagination on many accounts.
1. The whole gospel dispensation is calculated entirely to
overthrow and abolish every thing to which this selfdistin-
gnishing, selfexalting language of the Jews was owing. It
was calculated wholly to exclude such boasting, and to des-
troy that pride and self righteousness that were the causes of
it : It was calculated to abolish tiie enmity, and break flown
the partition wall between Jews and Gentiles, and of tivain lo
make one new man, so making fieace j to destroy ull disposition's
in nations and particular persons to despise one another, or to
, Vol. VL ST
338 ORIGINAL SIN.
Bay one to another, Stand by thyself^ come not near to me ; for
I am holier than thou ; and to establish the contrary principles
of humility, mutual esteem, honor and love, and universal
union, in the most firm and perfect manner.
2. Christ, when on earth, set himself, throu|;h the course
of his ministry, to militate as^ainst this pharisaical spirit, prac-
tice, and lani^uage of the Jews ; appearinfj in such represent-
ations, names, and epithets, so customary amoni^ them ; by
which they shewed so much contempt of the Gentiles, publi-
cans, and such as were openly lewd and vicious, and so exalt-
ed themselves above them ; calling them sinners and enemies,
and themselves holy and God's children ; not allowin?^ the
Gentile to be their neighbor. Sec. He condemned the Phari-
bces for not esteeming themselves si?mers, as well as the pub-
licans ; trusting in themselves that they were righteous, and
despising others, lie militated against these things in his
uvvn treatment of some Gentiles, publicans, and others,
whom they called siriners, and in what he said on those oc-
casions.*
He opposed these notions and manners of the Jews in his
parables,! and in his instructions to his disciples how to treat
the unbelieving Jews ;| and in what he says to Nicodemus
about the necessity of a new birth, even for the Jews, as well
as the unclean Gentiles, with regard to their proselytism,
■which some of the Jew^ looked upon as a new birth : And in
opposition to their notions of their being the children of God,
because the children of Abraham, l)iit the Gentiles by nature
sinners and children of wrath, he tells them that even they
were children of the devil.\\
* Matth. viii.5. .13. Chap. ix. 9.. .13. Chap. xi. 19. ..24, Chap xv.
i;i...s8. Luke vii. 37, to the end. Chap, xvil 12. .19. Chap. xix. 1...10.
Tohn iv. 9, &c. ver. 39, &c. Compare Luke x. 29. &c.
+ Matih xxi £8...32. Chap. xxii. 1...1O. Luke xiv. i6,..24. Com-
pare Luke xiii. 28, 29, 30. % M^uh x. 14, 15 || John viii. 33 ..44.
It mav also be ob.served, that John the Baptist greatly contradicted the
Jews' opinion of themselves, as being a holy people, and accepted of God,
because ihey were the children of Abraham, and on that account better than
theheaihen, whom they calkd iinners, enemies, unclean, &c. in baptizing tlir
ORIGINAL SIN. 33^
3. Though we should suppose the apostles not to have
been thoroughly brought off from such notions, manners and
language of the Jews, till after Christ's ascension ; yet after
the pouring out of the Spirit on the day of pentecost, or at
least, after the calling of the Gentiles, begun in the conver-
sion of Cornelius, they were fully indoctrinated in this matter,
and effectually taught no longer to call the Gentiles uncleati^
as a note of distinction from the Jews, Acts x. 28, which was
before any of the apostolic epistles were written.
4. Of all the apostles, none were more perfectly instruct-
ed in this matter, and none so abundant in instructing others hi
it, as Paul, the great Apostle' of the Gentiles. He had abund-
ance to do in this majter : None of the apostles had so much
occasion to exert themselves against the forementioned no-
tions and language of the Jews, in opposition to Jewish teach-
ers, and judaizing Christians, that strove to keep up the sepa-
ration wall between Jews and Gentiles, and to exa't the form-
er, and set the latter at nought.
5. This apostle does especially strive in this matter in
his epistle to the Romans, above all his other writings ; ex-
erting himself in a most elaborate manner, and wijh his ut-
most skill and power, to bring the Jewish Christians off from
every thing of this kind ; endeavoring by all means that there
might no longer be in them any remains of these old notions
they had been educated in, of such a great distinction between
Jews and Gentiles, as were expressed in the names they used
to distinguish them by, calling the Jews holy, children of
Abraham, friends and children of God ; but the Gentiles sin-
ners, unclean, enemies, and the like. He makes it almost
his whole business, from the beginning of the epistle, to this
passage in the 5th chapter, which we are upon, to convince
them that there was no ground for any such distinction, and
jews as a polluted people, and sinners, as the Jews used to baptize proselytes
from among the heathen; calling them to repentance as sinners, saying, "Think
not to say within yourselves, We have Abraham to our father ; for 2 say un-
to you, that God is able, of these stones, to raise up children unto Abraham ;"
iind teaching the Pharisees, that instead of their being a holy generation, and
children of God, as they called themselves, they were z. generation oj vipers.
340 ORIGINAL SIN.
to prove that in common, both Jews and Gentiles, all were
desperately wicked, and none righteous ; no, not one. He
tells liiem, chap. iii. 9, that the Jews were by no means bet-
ter than the Gentiles ; and (in what follows in that chapter)
that there was no difference between Jews and Gentiles ; and
represents all as without strength, or any sufficiency of their
own in the affair of justification and redemption : And in the
continuation of the same discourse, in the 4th chapter, teach-
es that all that were justified l^y Christ, were in themselves
ungodly ; and that being the children of Abraham was not pe-
culiar to the Jews. In this 5th chapter, still in continuation
of the same discourse, on the same subject and argument of
justification through Christ, and by faith in him, he speaks of
Christ's dying for the imgodly and sinners, and those that
were without strength or sufficiency for their own salvation,
as he had done all along before. But now, it seems, the apos-
tle by sinners and ungodly must not be understood according
as he used these words before ; but must be supposed to
mean only the Gentiles as distinguished from the Jews ;
adopting the language of those selfrighteous, selfexalting,
disdainful, judaizing teachers, whom he was with all his nught
opposing ; countenancing the very same thing in them, which
he had been from the beginning of the epistle discountenanc-
ing and endeavoring to discourage, and utterly to abolish, with
all his art and strength.
One reason why the Jews looked on themselves better
than the Gentiles, and called themselves holy, and the Gen-
tiles sinners, was, that they had the laiv of Moses. They wa(/(?
their boast of the law. But the apostle shews them, that this
was so far from making them better, that it condemned them,
and was an occasion of their being sinners, in a higher de-
gree, and more aggravated manner, and more effectually and
dreadfully dead in, and by sin, chap. vii. 4... 13, agreeable to
those words of Christ, John v. 45.
It cannot be justly objected here, that this apostle did in-
deed use this language, and call the Gentiles sinners, in con-
tradistinction to the Jews, in what he said to Peter, which he
himself gives an account of in Gal. ii, 15, 16. '• We who
ORIGINAL SIN. 341
are Jews by nature, and not sinners of the Gentiles, knowing
that a man is not justified by the works of the law, but by
faith in Jesus Christ." It is true that the apostle here refers
to this distinction, as what was usually made by the selfrip;ht-
eous Jews, between themselves and the Gentiles, but not in
such a manner as to adopt or favor it ; but on the contrary,
so as plainly to shew his disapprobation of it ; q. d. <' Though
we were born Jews, and by nature are of that people which
are wont to make their boas' of the law, expecting to be justi-
fied by it, and trust in themselves that they are righteous,
despising others, calling the Gentiles sinners, in distinction
from themselves ; yet we, being now instructed in the gospel
of Christ, know better. We now know that a man is not
iustified by the works of the law ; that we are all justified only
by faith in Christ, in whom there is no difference, no distinc-
tion of Greek or Gentile and Jew, but all are one in Christ
Jesus." And this is the very thing he there speaks of,
■which he blamed Peter for ; that by his withdrawing and
separating himself from the Gentiles, refusing to eat with
them. Sec, he had countenanced this selfexalting, selfdistin-
guishing, separating spirit and custom of the Jews, whereby
they treated tiie Gentiles, as in a distinguishing manner, sin-
ners and unclean, and not fit to come near them who were a
holy people.
6, The words themselves of Jhe apostle in this place,
shew plainly, that he here uses the word sinners, not as sig-
nifying Gentiles, in opposition to Jews, but as denoting the
morally evil, in opposition to such as are righteous or good :
Because this latter opposition or distinction between sinners
and righteous is here expressed in plain terms. " Scarcely
for a righteous man will one die ; yet perad venture for a good
man some would even dare to die ; but God commended his
love towards us, in that while we were yet simiers, Christ died
for us." By righteousmen are doubtless meant the same that are
meant by such a phrase, throughout this apostle's writings, and
throughout the New Testament, and throughout the Bible.
Will any one pretend, that by the righteous man, whom
men would scarcely die for, and by the good man, that per-
342 ORIGINAL SIN.
haps some migbt even dare to die for, is meant a Jew ? Dr.
Taylor himself does not explain it so, in his exposition of
this epistle, and therefore is not very consistent with himself,
in supposing that in the other part of the distinction the apos-
tle means Gentiles, as distin,2;uished from the Jews. The
apostle himself had been laboring abundantly, in the preced-
ing part of the epistle, to prove that the Jews were sinners
in this sense, namely, in opposition to righteous ; that all had
tinned, that all were under sm, and therefore could not be
justified, could not be accepted as righteous by their own
righteousness.
7. Another thing which makes it evident that the apostle,
when he speaks in this place of the sinners and enemies
which Christ died for, docs not mean only the Gentiles, is
that he includes himself among them, saying, while nue were
sinners, and when tve were enemies.
Our author from time to time says, "The apostle, though
he speaks only of the Gentiles in their Heathen state, yet
puts hhnaelf with themy because he was the ajiostleofthe Ge7i-
iiles" But this is very violent and unreasonable. There is
no more sense in it than there would be in a father's ranking
himself among his children, when speaking to his children
of the benefits they have by being begotten by himself, and
saying, JVe children... .or in a physician's ranking himself
with his patients, when talking to them of their diseases
and cure, saying, JVe sick folks Paul being the apostle of
the Gentiles, to save them from their Heathenism, is so far
from being a reason for him to reckon himself among the
Heathen, that on the contrary, it, is the very thing that
would render it in a peculiar manner unnatural and absurd
for him so to do. Because, as the apostle of the Gentiles, he
appears as their healer and deliverer from Heathen'iim ; and
therefore in that capacity does in a peculiar manner ap-
pear in his distinction from the Heathen, and in opposition
to the slate of Heathenism. For it is by the most opposite
qualities only, that he is fitted to be an apostle of the Heatlien,
and recoverer from Heathenism. As the clear ligiit of the
sun is the thing which makes it a proper restorative from
ORIGINAL SIN. 343
darkness ; and therefore the sun's being spoken of as such
a remedy, none would suppose to be a good reason why it
should be ranked with darkness, or among dark things. And
besides (which makes this supposition of Dr. Taylor's appear
more violent) the apostle in this epistle, does expressly rank
himself with the Jews, when he speaks of them as distin-
guished from the Gentiles, as in chapter iii. 9. " What
then ? Are we better than they ?" That is, are we Javs
better than the Gentiles ?
It cannot justly be alleged in opposition to this, that the
Apostle Peter puts himself with the heathen, 1 Pet. iv. 3.
" For the time past of ow life may suflRce us to have wrought
the will of the Gentiles ; when ive walked in lasciviousness,
lusts, excess of wine, revellings, banquetings, and abomina-
ble idolatries. For the Apostle Peter, (who by the way was
not an apostle of the Gentiles) here does not speak of him-
self as one of the Heathen, but as one of the church of Christ
in general, made up of those that had been Jews, Proselytes,
and Heathens, who were now all one body, of which body he
was a member. It is this society therefore, and not the
Gentiles, that he refers to in the pronoun us. He is speaking
of the wickedness that the members of this body or society-
had lived in before their conversion ; not that every member
had lived in all those vices here mentioned, but some in one,
others in another. Very parallel with that of the Apostle
Paul to Titus, chap. iii. 3. " For nve ourselves also (i. e. we of
the Christian church) were sometimes foolish, disobedient,
deceived, serving divers lusts and pleasures, (some one lust
and pleasure, others another) living in n)alicc, envy, hateful
and hating one another," Sec. There is nothing in this, but
what is very natural. That the apostle, speaking to the
Christian church, and of that church, confessing its former
sins, should speak of himself as one of tiiat society, and yet
mention some sins that he personally had not been guilty of,
and among others, Heathenish idolatry, is quite a different
thing from what it Would have been for the apostle, express-
ly distinguishing those of the Christians which had been
5U ORIGINAL SIN.
Heathen, from those which had been Jews, to have ranked
himself with the former, tliough he was truly of the latter.
If a minister in some congregation in England, speaking
in a sermon of the sins of the nation, being himself of the
nation, should say, " IVe have greatly corrupted ourselves,
and provoked God by our deism, blasphemy, profane swear-
ing, lasciviousness, venality," &c. speaking in the first person
plural, though he himself never had been a deist, and per-
haps none of his hearers, and they might also have been
generally free from other sins he mentioned ; yet there
would be nothing unnatural in his thus expressing himself.
But it would be a quite different thing, if one part of the Brit-
ish dominions, suppose our king's American dominions, had
universally apostatised from Christianity to deism, and had
long been in such a stale, and if one that had been born and
brought up in England among Christians, the country being
universally Christian, should be sent among them to shew
them the folly and great evil of deism, and convert them to
Christianity ; and this missionary, when making a distinc-
tion between English Christians, and these deists, should
rank himself with the latter, and say, '' We American deists,
ii>e foolish, blind infidels," See. this indeed would be very-
unnatural and absurd.
Another passage of the apostle, to the like purpose with
that which we have been considering in the 5th of Romans,
is that in Eph. ii. 3. " And were by nature children of
wrath, even as others." This remains a plain testimony to
the doctrine of Original Sin, as held by those that used to
be called orthodox Christians, after all the pains and art used
to torture and pervert it. This doctrine is here not only plain-
ly and fully taught, but abundantly so, if we take the words
with the context, where Christians are once and again repre-
sented as being, in their first state, (icarf i'j M", and as quick-
ened and raised u[i from such a state of death, in a most
marvellous display of free and rich grace and love, and exceed-
ing greatness of the power of God, &c.
With respect to those words, »/*e» t8k»« (pvan ogy>)j. We ivcre
by nature children cfivra'.hi Dr. Taylor says, pages 1 \2....\ !4.
ORIGINAL SIN. 345
■(■ The apostle means no more by this, tlian truly or
reath) children of nvralh ; nsin^ a metaphorical expression,
borrowed from the word that is used to signify a true and
genuine child of a family, in distinction from one that is a
child only by adoption." In which it is owned, that the prop-
er sense of the phrase is, being a child by nature, in the same
sense as a child by birth or natural generation ; but only he
supposes that here the word is used metaiihorically. ■ The in-
stance he produces as parallel, to confirm Ids supposed meta-
phorical sense of the phrase, as meaning only truly, really^ or
firofierly children of wrath, viz. the Apostle Paul's calling
Timothy his oiun sen in the faith, fncnov riKnv, is so far from
confirming his sense, that it is rather directly against it. For
doubtless the apostle uses the word ytrxnov in its original sig-
nification here, meaning his btgotten son, ynj«r»©- being the
adjective from yo»D, oifspring, or the verb ymuca, to beget ; as
much as to say, Timothy, my begotten son in the faith ; only
allowing for the two ways of being begotten, spoken of in
the NcAV Testament, one natural, and the other spiritual ; one
being the first generation, the other regeneration ; the one a
being bec;otten as to the human nature, the other a being begot-
ten in the faith, begotten in Christ, or as to one's Christianity.
The apostle expressly signifies which of these he means in this
place, Timothy my begotten son in the faitli, in the same manner
as he says to the Corinthians, 1 Cor. iv. 15. " In Christ Je-^us J
have begotten you through the gospel." To say the apostle
uses the word ^vset, in Eph. ii. 3, only as sigi iiying real, true,
and proper, is a most arbitrary interpretation, having nothing
to warrant it in the whole Bible. The word ^u3-»s is no where
used in this sense in the New Testament.*
Another thing which our author alleges to evade the fores
of this, is that the word rendered nature^ someiimes signifies
habit contracted by custom, or an acquired nature. But this
is not the proper meaning of the word. And it is plain the
* The following are all the other places wheie the word is used, Rom. j.
26, ii. 14, 27, xi. 21, 24, thrice i.i ihar verse, i Cor. xl. i.^. Gal. ii. \^^
iV. 8 James iii. 7, twice in that verse, and 2 Pet. i. 4,
Vol. VI. 2 U
346 ORIGINAL SIN.
word in its common use, in the New Testament, signifies
what we properly express in English by the worJ nature.
There is but one place where there can be the least pretext
for supposing it can be used otherwise ; and that is 1 Cor.
xi. 14. " Doth not even nature itself teach you, that if a man
have long hair, it is a shame unto him ?" And even here
there is, I think, no manner of reason for understanding na-
ture otherwise, than in the proper sense. The emphasis used
avrn »J f fo-i?) nature itself^ shews that the apostle does not
mean custom, but nature in the proper sense. It is true, it
was long custom, that made having the head covered a token
of subjection, and a feminine habit or appearance ; as it is
custom that makes any outward action or word a sign or sig-
nification of any thing ; but nature itself^ nature in its proper
sense, teaches that it is a shame for a man to appear with 'he
established signs of the female sex, and with significations of
inferiority, &c. As nature itself shews it to be a shame for a
father to bow down or kneel to his own child or servant, or
for men to bow to an idol, because bowing down is by custom
an established token or sign of subjection and submission ;
such a sight, therefore, would be unnatural, shocking to a
man's very nature. So nature would teach that it is a shame
for a woman to use such and such lascivious words or ges-
tures, though it be custom, that establishes the unclean sig-
nification of those gestures and sounds.
It is particularly unnatural and unreasonable, to under-
stand the phrase, T«jt»a. ^t«r«, in this place, any otherwise than
in the proper sense, on the following accounts.
1. It may be observed that both the words rixia, and (pv(n(;,
in their original signification, have reference to the biilh or
generation. So the word ^i/aij, which comes from <i>vu,
which signifies to beget, or bring forth young, or to put
forth, or bud forth as a plant that brings forth young buds
and branches. And so the word imvov comes from tmnru,
which signifies to bring forth children.
2. As though the apostle took care by the word used
here, to signify what we arc by birlh, he changes the word
he used before for children. In the preceding verse he used
ORIGINAL SIN. 347
wo», speaking of the children of disobedience ; but here
T(x»a which is a word derived, as was now observed, from
TixTw, to bring forth a child, and more properly signifies a
kegotten or born child.
3. It is natural to suppose that the apostle here speaks
in opposition to the pride of some, especially the Jews, (for
the church in Ephesus was made up partly of Jews, as well
as the church in Rome) who exalted themselves in the privi-
leges they had by birth, because they were born the children
of Abraham, and were Jews by nature^ (ftvaet Ia^a»e», as the
phrase is, Gal. ii. 15. In opposition to this proud conceit,
he teaches the Jews, that notwithstanding this, they were by
nature children of wrath, even as others, i. e. as well as the
Gentiles, which the Jews had been taught to look upon as
sinners, and out of favor with God by nature, and borri children
»f wrath.
A: It is more plain, that the apostle uses the word nature
in its proper sense here, because he sets what they were by
nature, in opposition to what they are by grace. In this
verse, the apostle shews what they are by nature, viz. child-
ren of wrath ; and in the following verses he shews how
very difTerent their state is by grace, saying, verse 5, By grace
ye are saved, repeating it again, verse 8, By grace ye are saved.
But if by being children of wrath by nature, were meant no
ntore than only their being really and truly children of
wrath, as Dr. Taylor supposes, there would be no opposition
in the signification of these phrases ; for in this sense they
were by nature in a state of salvation, as much as by nature
children of wrath ; for they were truly, really, and firojierly in
a state of salvation.
If we take these words with the context, the whole a-
bundantly proves that by nature we are totally corrupt, with-
out any good thing in us. For if we allow the plain scope of
the place, without attempting to hide it, by extreme violence
used with the apostle's words and expressions, the design
here is strongly to establish this point ; that what Christians
have that is good in them, or in their state, is in no part of
it naturally in themselves, or from themselves, but is wholly
548 ORIGINAL SIN.
from divine grace, all the gift of God, and his tvorkmanshifi, tht
effect of his power, and free and wonderful love : None of
our good works are primarily from ourselves, but with res-
pect to them all, ive are God's nvorkmanihifi, created tmto good
nvorka, as it were out of nothing : Not so much as faith itself
the first principle of good works in Christians, is of them-
selves, but that is the gift cfGod.
Therefore the apostle compares the work of God, in form-
ing Christians to true virtue and holiness, not only to a neiv
creation, but a resurrection, or raising from the dead, ver. 1.
" You hath he quickened, who were dead in trespasses and
sins." And again, ver. 5. " Even when we were dead in sins,
hath quickened us together with Christ." In speaking of
Christians being quickened with Christy the apostle has refer-
ence to what he had said before, in the latter part of the fore-
going chapter, of God's manifesting the exceeding greatness of
his fioiver towards Christian converts in their conversion,
agreeable to the operation of his Tnighty power, nvheti he raised
Christ from the dead. So that it is plain by every thing in
this discourse, the apostle would signify, that hy nature we
have no goodness ; but are as destitute of it as a dead corpse is
of life : And that all goodness, all good works, and faith the -
principle of all, are perfectly the gift of God's grace, and the
^vork of his great, almighty, and exceeding excellent power.
I think, there can be need of nothing but reading tlie chapter,
and minding what is read, to convince all who have common
understanding, of this ; whatever any of the most subtle crit-
ics have done, or ever can do, to twist, rack, perplex, and per-
vert the words and phrases here used.
Dr. Taylor here again insists, that the apostle speaks only
of the Gentiles in their heathen state, when he speaks of
those that were rffac? ?n sin, am] litj nature children of wrath ;
and that though he seems to include himself among these,
saying, " IVe were by nature children of wrath, we were dead
in sins ;" yet he only puts himself among them because he
was the apostle of the Gentiles. The gross absurdity of which
may appear from what was said before. But besides the
things which have bten already observed, there are some
ORIGINAL SIN. 349
things which make it peculiarly unreasonable to understand
it so here. It is true, the greater part of the church of Ephe-
sus had been heathens, and therefore the apostle often has
reference to their heathen state, in this epistle. But the
words in this chap. ii. 3, plainly shew, that he means himself
and other Jews in distinction from the Gentiles ; for the dis-
tinction is fully expressed. After he had told the Ephesians,
who had been generally heathen, that they had been dead in
sin, and had walked according to the course of this world, &c.
ver. 1 and 2, he makes a distmctio7i, and says, " Among whom
vje also had our conversation. Sec. and were by nature children
of wrath, evm as others." Here first he changes the person ;
whereas, before he had spoken in the second person, " Ye
were dead... .Ye in time past walked," &C. Now he changes
stile, and uses the first person, in a most manifest distinction,
*' Among whom ive also" that is, lue Jeivs^ as well as ije Gen-
tiles : Not only changing the person, but adding a particle of
distinction, also ; which would be nonsense, if he meant thie
same without distinction. And besides all this, more fully to
express the distinction, the apostle further adds a pronoun of
distinction : " We also, even as others" or, we as well as oth-
ers : Most evidently having respect to the notions, so gene-
rally entertained by the Jews, of their being much better than
the Gentiles, in being Jews by nature^ children of Abraham,
and children of God ; when they supposed the Gentiles to be
utterly cast off, as born aliens, and by nature children of wrath :
In opposition to this, the apostle says, " We Jews, after all
our glorying in our distinction, were by nature children of
ivrath, as well as the rest of the world." And a yet further ev-
idence, that the apostle here means to include the Jews, and
even himself, is the universal term he uses, " Among whom
also we all had our conversation," &c. Thouf;h wickedness
was supposed by the Jev/s to be the course of this world, as to
the generality of mankind, yet they supposed themselves an
exempt people, at least the Pharisees, and the devout obi^^crv-
ers of the law of Moses, and traditions of the elders ; whatev-
er might be thought of publicans and harlots. But in oppo-
sition to this, the apostle asserts, that they all were no better
350 ORIGINAL SIN.
by nature than others, but were to be reckoned among the
children of disobedience^ and children ofiurath.
And then besides, if the apostle chooses to put himself
among the Gentiles, because he was the apostle of the Gen-
tiles, I would ask, why does he not do so in the 1 1th verse of
the same chapter, where he speaks of their Gentile state ex-
pressly ? Remember that ye being in time past Gentiles in the
Jlcch. Why does he here make a distinction between the
Gentiles and himself? Why did he not say, Let us remem-
ber, that we being in times past Gentiles ? And why does the
same apostle, even universally, make the same distinction,
speaking either in the second or third person, and never in
the first, where he expressly speaks of the Gcntilism of those
that he wrote to ; or speaks of them with reference to their
distinctior; fix>m the Jews ? So every where in this same epis-
tle ; as in chap. i. 12, 13, where the distinction is made just
in the same manner as here, by the change of the person,
and by the disdnguishing particle, also. " That we should be
to the praise of his glory who first trusted in Christ (the first
believers in Christ being of the Jews, before the Gentiles
were called) in whom ye also trusted, after that ye heard the
word of truth, the gospel of your salvation," And in all the
following part of this second chapter, as ver. 11, 17, 19, and
22, in which last verse the same distinguishing particle again
is used : " In whom ye also are builded together for an habit-
ation of God through the Spirit." See also the following
chapters : Chap. iii. 6, and iv. 17. And not only in this epis-
tle, but constantly in other epi-stles ; as Rom. i. 12, 13 ; chap.
xi. 13, 14, 17, 18, 19, 20, 21,22, 23, 24, 25,- 28, 30,31 ; chap.
XV. 15, 16 ; 1 Cor. xii. 2 ; Gal. iv. 8 ; Col. i. 27 ; chap. ii.
13 ; 1 Thess. i. 5, 6, 9 ; chap. ii. 13, 14, 15, 16.
Though I am far from thinking our author's exposition
of the 7th chapter of Romans to be in any wise agreeable to
the true sense of the apostle, yet it is needless here to stand
particularly to examine it ; because the doctrine of Original
Sin may be argued not the less strongly, though we should
allow the thing wherein he mainly differs from such as he op-
poses in his interpretation, viz. That the apostle docs not
ORIGINAL SIN. 351
speak in his own name, or to represent the state of a true
Christian, but as representing the state of the Jews under the
law. For even on this supposition, the drift of the place will
prove, that every one who is under the law, and with equal
reason every one of mankind, is carnal, sold under sin, in his
first state, and till delivered by Christ, For it is plain, that
the apostle's design is to shew the insufficiency of the law to
give life to any one whatsoever. This appears by what he
says when he comes to draw his conclusion, in the continua-
tion of this discourse ; chap. viii. 3.* " For what the law
could not do, in that it was weak through the flesh ; God
sending his own Son," See. Our author supposes this here
spoken of, viz. " That the law cannot give life, because it is
weak through the flesh," is true with respect to evej^ij one of
■mankind.\ And when the apostle gives this reason, In that it
is nveak through the Jiesh, it is plain, that by the flesh, which
here he opposes to the S/iirit, he means the same thing which,
in the preceding part of the same discourse, in the foregoing
chapter, he had called by the name flesh, ver. 5, 14, 18 ; and
the law of the members, ver. 23 ; and the body of death, ver. 24.
Which is the thing that through this chapter he insists on as
the grand hindrance and reason why the law could not give
life, just as he does in his conclusion, chap. viii. 3. Whicli
in this last place, is given as a reason why the law cannot
give life to any cf mankind. And it being the sarne reason of
the same thing, spoken of in the sarne discourse, in the former
part of it; as appears, because this last place is the conclu-
sion, of which that former part is the premises : And inas^
much as the reason there given is being in the flesh, and a be^
ing carnal, sold under sin : Therefore taking the whole of the
apostle's discourse, this is justly understood to be a rea>^on
why the law cannot give life to any of mankind ; and conse-
quently, that all mankind are in the fli\sh, and are carnal, sold
under sin, and so remain till delivered by Christ : And con-
sequently, all mankind in their first or original state are very
sinful ; which was the thing to be proved.
* Dr. Taylor himself reckons this a part of the siitip d'scourse or para-
graph, in the dvisior> h» makes of the epistle, in his paraphrase and uotes.
upon it, + See Note on Rom. v. 20.
352 ORIGINAL SIN.
CHAPTER IV.
Containing Observations en Romans v. 12, to the
End.
SECTION I.
Remarks on Dr. Taylor's ivay of explainiyig this Text.
THE foll9wing thinc^s are worthy to be taken notice of,
concerning our author's exposition of this remarkable passage
of the Apostle Paul.
1. He greatly insists, that by death in this place no mora
is meant, than that death which we all die, when this present
life is extinguished, and the body returns lo the dust ; that
no more is meant in the 12th, l4th, 1 5th, and 17th verses.
Page 27, he speaks of it as evidently^ clearly^ and infallibly so,
because the apostle is still discoursing on the same subject ;
plainly implying, that it must most infallibly be so, that the
apos'le means no moie by ciealh, throughout this paragraph
on the subject. But as infallible as this is, if we believe what
Dr. Tiiyior elsewhere says, it must needs be otherwise. He,
in p. 120, S, speaking of ihose words in the last verse of the
next chapter, " The vages of sin is deaths but the gift of God
is eternal Ife, through .Tt-sus Christ our Lord," says, " D'cath
in this place is wifle'y d fferent from the death we now die ;
as it stands there opfioscd to eternal life, which is the gift of
ORIGINAL SIN. 353
God through Jesus Christ, it manifestly signifies eternal death,
the second death, or that death which they shall hereafter die,
who lire after the flesh." But death (in the conclusion of the
paragraph we are upon in the 5th chapter, concerning the
death that comes by Adam) and the life that comes by Christ,
in the last verse of the chapter, is opfiosed to eternal life just
in the same manner as it is in the last rerse of the next chap-
ter : " That as sin has reigned unto death, even so might
grace reign, through righteousness, unto eternal life, by Jesus
Christ eur Lord." So that by our author's own argument,
death in this place also is manifestly nvidely different from the
death ive now die, as it stands here opposed to eternal life^
through Jesus Christ ; and signifies eternal death, the second
death. And yet this is a part of the same discourse or para-
graph with that begun in the 12th verse, as reckoned by Dr.
Taylor himself in his division of paragraphs, .in his para-
phrase and notes on the epistle. So that if we will follow
him,, and admit his reasonings in the various parts of his book,
here is manifest proof against infallible evidence ! So that it is
true, the apostle throughout this whole passage on the same
subject, by death, evidently, clearly, and infallibly means no
more than that death ive now die, when this life is extinguished ;
and yet by death, in some part of this passage, is meant some-
thing widely difFerent from the death we now die, and is man'
ifestly intended eternal death, the second death.
But had our author been more consistent with hinoself In
his laying of it down as so certain and infallible, that because
the apostle has a special respect to temporal death, in the
14th verse. Death reigned from Adam to Moses, therefore he
means no more in the several consequent parts of this pas-
sage, yet he is doubtless too confident and positive in this
matter. This is no more evident, clear, and infallible, than
that Christ meant no more by perishing, in Luke xiii. 5, when
he says, '* I tell you, Nay, but except ye repent, ye shall all
likewise perish ;" than such a teniporal death, as came on
those that died by the fall of the tower of Siloam, spoken of
in the preceding words of the same speech ; and no mure in-
fallible, than that by Uf; Christ moans r*o more than thi.^:
Vol. VI. 2W
354 ORIGINAL SIN^.
temnnrnl life, in each part of that one sentpnce, Matth. x. 59*
" He -hi't finddh his hf, shall ^o e il ; and he tha» loseHi hii
/z/f for my sake, shall find /V ;" because in the first part of
each clause, he has respect especially to ten^poral life.*
The truth of he case, with re-pect to wha' the apostle
inten''s bv the woid dt-ath in this place, is this, viz. That the
same thinjr is meant, 'hat is meant hy death in the forec:oing
and followinp: parts of ihis epistle, and other writings of this
apostle, where he speaks of death as the consequence of sin,
viz. the whole of that death, which he, and the scripture ev-
ery where, speaks of as the proper wages and punishment of
sin, inchuline: death, temporal, spiritual, and eternal ; though
in some parts of this discourse he has a more special respect
to one part of this whole, in others to another, as his argu-
ment leads him ; without any more variation thaw is common
in the same.disrourse. That life, which the scripture speaks
of as the rewaid of righteousness, is a whole, containiny; sev-
eral part!^, viz. The life of the body, union of soul and body,
and the most perfect sensibility, activity, and felicity of both,
Avhich is the chief thing. In like manner the death, which
the scripture speaks of as the punishment of sin, is a whole,
including the death of the body, and the death of the soul, and
the eternal, sensible, perfect destruction and misery of both.
It is this latttr whole, that the apostle speaks of by the name
♦ There are many placts parallel with these as John xi. 25, 26, " I ara
the resurrection and the life : He that believeth in me though he were dead,
vet he shall live : •^nd whosoc>er liveth, .ind believeih in me shall never die "
lier:' both the words, life and death, are ustd with this variation : " I am
ihi restr ection and the life, ' meaning spritual an eternal life : " He that
belicvcth in mc, hough he were dead." having r sped to temporal death,
«• \et shall he live," with respect to spirit 'al life and hv- restoration ot the
life of the body. " And whosoever liveth and believeth in me. shall never
liie, ' meaning a spiri'u 1 and eternal -^ieath So in John vi 49. 50. " Your
iathtrs did eat.ma.;na ii the wilderness and are dead," havnig respect hiefly
to temporal death. " This is he bread which cometh dnvrn fr m heaven, that
a man may eat thereof, and not die," i c. by the loss of spiritual life and by
etcrial des h. 'See al -o ver 58 ) And in ;he next verse " If any m n eat
of this biead he shall livr forever," have eternal life. So ver. 54. bee an-
other like instance, John v. 24. ...29.
ORIGINAL SIN. 355
6f death in this discourse, in Rom. v. thouoh in some sen-
tences he has a moie special respect to one part, in others to
another: And this, without chanq;int^ the signification of the
word. For an havins^ respect to several things included in
the extensive signification of the word, is not the same tiling
as using the word in several distinct sic^nificdtions. As loi*
inft.ince, '.he appellative, jnan,ov the proper name of any par-
ticular man, is the name of a w!)ole, inchidn g the different
parts f)f soul and body. And if any one in speaking of James
or John, should say, he was a wise man, and a beautiful mau ;
in the former part of the sentence, respect would be liad more
especially to his soul, in the latter to his body, in the word
man : Bu; ye without any pioper change of the signification
of the name to distirrct senses. In John xxi. 7, it is said,
Peter wa/i naked, and in the following part of the same story-
it is said, Peter was grieved. In the former luoposition, res-
pect is had especially to his body, in the latter to his soul :
But yet here is no proper change of the meaning of the name,
Peter. And as to the apostle's use of the word death, in the
passage now under consideration, on the sujiposiiion that he
in general means the whole of that death, which is the wages
of sin, there is nothing but what is perfectly natural in sup-
posiiig that he, in order to evince, thai death, the proper pun-
ishment of sin, comes on all mankind, in consequence of Ad-
am's sin, should take notice of that part of this punishment,
which is visible in this world, and which every body therefore
sees, does in fact come on all mankind (as in ver. 14) and
from thence should infer, that all n)ankind are exposed to the
whole of that death which is the proper punishment of sin,
whereof that temporal death M-hich is visible, is a nart, and a
visible imag-e of the whole, and (unless cl\jing-ed by divine
grace) an introduction to the principal, and infinitely the most
dreadful part.
II. Dr. Taylor's explanation of this passage makes wholly
insignificant those first words, " By one man sin entered into
the world," and leaves this proposition without any sense or
signifiration at all. The apostle had been largely and elabo-
rately representing, how the whole world was full of sin, in all
356 ORIGINAL SIN.
parts of it, both among Jews and Gentiles, and all exposed to
death and condemnation. It is plain, that m these words he
would tell us how this came to pass, viz. that this sorrowful
event came by one man^ even the first man. That the world
\v full of sin, and full of death, were two great and notorious
facts, deeply affecting the interests of mankind ; and they
seemed very wonderful facts, drawing the attention of the
more thinking part of mankind every where, who often asked
this question, Whence coynes evil, moral and natural evil ? (the
latter chiefly visible in death.) It is manifest the apostle
here means to tell us, how these came into the world, and
came to prevail in it as they do. But all that is meant, ac-
cording to Dr. Taylor's interpretation, is, " He begun trans-
gression."* As if all that the apostle meant, was, to tell us
who happened to sin first ; not how such a malady came upon
the world, or how any one in the world, besides Adam him-
self, came by such a distemper. The words of the apostle,
<' By one man sin entered into the world, and death by sin,"
shew the design to be, to tell us how these evils came, as af-
fecting the state of the world ; and not only as reaching one
man in the world. If this -were not plain enough in itself,
the words immediately following demonstrate it : " And so
death passed upon all men, for that all have sinned." By sin's
being in the world, the apostle does not mean being in the
■world only in that one instance of Adam's first transgression,
but being abroad in the world, among the inhabitants of the
earth, in a wide extent, and continued series of wickedness ;
as is plain in the first words of the next verse, " For until the
law, sin was w the world,'* And therefore when he gives us
an account how it came to be in the world, or, which is the
same thing, how it entered into the world, he does not mean
only coming in, in one instance.
If the case were as Dr. Taylor represents, that the sin of
Adam, either in its pollution or punishment, reached none
but himself, any more than the sin of any other man, it would
be no more proper to say, that by one man sin entered into the
* Page 56.
ORIGINAL SIN. 357
tDorld^ than if it should be inquired, how mankind came into
America, and there had anciently been a ship of the Pheni-
cians wrecked at sea, and a single man of the crew was driv-
en ashore on this continent, and here died as soon as he
reached the shore, it should be said, By that one man mankind
came into America.
And besides, it is not true, that by one man, or by Adam,
sin entered into the world, in Dr. Tayloi''s sense ; for it was
not he, but Eve^ that begun transgression. By one man Dr.
Taylor understands Adam, as the figure of Christ. And it
is plain that it was for his transgression, and not Eve's, that
the sentence of death was pronounced on mankind after the
fall. Gen. iii. 19. It appears unreasonable to suppose the
apostle means to include Eve, when he speaks of Adam ; for
he lays great stress on it, that it was by one, repeating it sev-
eral times.
III. In like manner this author brings to nothing the
sense of the causal particles, in such phrases as these, so
often repeated ; " Death by sin," verse 12. « If through the
offence of one, many be dead," verse 15. « i5t/ one that
sinned.... Judgment was by one to condemnation," verse 16.
"JSyone man's offence, death reigned by one," verse 17.
« By the offence of one, judgment came upon all," &c. verse
18. " J?J/ one man's disobedience," verse 19. These causa!
particles, so dwelt upon, and so variously repeated, unless
■we make mere nonsense of the discourse, signify some con-
nexion and dependence, by some sort of influence of that sin
of one man, or some tendency to that effect, which is so often
said to come by it But according to Dr. Taylor, there can
be no real dependence or influence in the case of any sort
whatsoever. There is no connexion by any natural influence
of that one act to make all mankind mortal. Our author
does not pretend to account for this effect in any such man-
ner, but in another most diverse, viz. A gracious act of
God, laying mankind under affliction, toil and death, from
special favor and kindness. Nor can there be any dependence
of this effect on that transgression of Adam, by any moral in-
fluence, as deserving such a consequence, or exposing to it on
358 ORIGINAL SIN.
any moral account, for he supposes ti.at mankind are not in this
■way exposed to the least cleti:iee of evil. Nor has tliis effect
ar.\ ifffal dependence on that sin,or any connexion hy virtue of
anv antecedent co:islitution, which God had established with
A'iam ; for he insists that in that threatening, Jn the day
thou eatest t-hou shalt die, there is not a word said of his pos-
terity, page 8. And death on mankind, according to him,
cannot come by virtue of that legal constitution with Adam ;
because the sentence by which it came, was after the annall-
ing and abolisl-.ing that constiiution, page 113, 5. And it is
manifest that this consequence cannot be through any kind of
tendencu of that sin to such an effect, because the effect comes
on! as a benefit, and is the fruit of mere favor ; but sin has
no tendency, either natural or moral, tCi benefiio and divine fa-
vors. And thus that sin of Adam could neither be the effi-
cient c use nor the proem ing cause, nei.her the natural, mo-
ral, tior le^al cause, nor an exciting and moving cause, any
more than Adam's eating of any other tree of the garden.
And the only real relation that the effect can have to that
sin, is a relation as to, time, viz. that it i.s after it. And when
the matter is closely examined, the whole amounts to no
more than this, Th t God is pleased, of his mere good will
and pieasure, to bestow a greater favor upon us, than he did
upon Adam in innncci.cy, after that sin of his eating the for-
bidden fruit ; whicii sin we are no more concerned in, than
in the sin of the king of Pegu, or emperor of China.
IV. It is altogether inconsistent with the apostle's scope,
and the import ol what he says, to suppose that the death
which he here speaks of, as coming on mankind by Adam's
sin, conies not as a punishment, but only as a favor. It quite
makes void the opposition, in Avhich the apostle sets the
consequences of Adam's sin, and the consequences of the
grace and righteousness of Christ They are set in opposi-
tion to each other, as opposite effects, arising from oppo-.ite
causes, throughout the [)aragraph : One as the Juit con&c^
fjuence of an offence, the other a free gift, verse 15... 18.
W'nereas, accoiding to this scheme, there is no such opposi-
tion in the case ; both are benefits, and both are free gifts.
ORIGINAL SIN. 559
A very wholesome TnefUcine to save from perishing, ordered
by a k nd father, or a shield to preserve Vom an enemy, be-
stowed by a friend, is as much a free gift as pleasant food.
The death that comes by Adam, is stt in opposiii«n to the
life and happiness that comes by Christ, as being the froit of
«irz, and judgment for sin ; when the latter is the fruit of di-
vine grace, verses 15, 17, 20, 2\. Whereas, according to
our author, both ct^nie by grace : Death comes on mankmd
by the free kindness'and love of God, much more truly and
properly than by Adam's sin. Dr. Taylor speaks ol it as
coming by occasion of Adam's sin. (But as I have observ< d,
it is an occasion without any influence.) Yet the proper cause
is God'fi grace ; so that the true cause is wlioUy good. Which
by the way, is directly repugnant to the apostle's doctrine in
Rom. vii. 13. « Was then that which is good, made death
unto me ? God forbid. But sin, that it might appeal sm,
working death in me by that which is good." Where the
apostle utterly rejects nny siicli suggestion, .iS though that
which is good were the firofier cause of death ; and signifies
that sin is the proper cause, and that which is good, only the
occasion. But acrording to this author, the .reverse is true' :
That which is good iii \ne highest sense, even the love of
God, and a divine, gracious (.onstiiutiun, is the proper cause
of death, and sin only the occasion.
But to return, it is plain, that death by Adam, and life
and happiness by Christ, are here set in opposition ; the latter
bemg spoken of &% good, the other as evil ; one. as the effect
of ri,q/iteo7isnesSf the other of an offence j one the fruit of obe-
dience, the other of disohclience, ; one as the fruit of God's
favor, in consequence of what was pleasing and acceptable to
him, but the other the fruit of his disjikasure, in consequence
of what was displeasing and hateful to him ; the latter com-
ing by justification, the former by the condemnation of the
subject. But according to the scheme of our author, there
can be no opposition in any of these respects ; the death here
spoken of, neither cones as an evil, nor from an ew7 ffltw<?,
ciihcr an evil efficient c2M1,q, (v -/irocurin g caiise ; not at all
as any testimony of God's disfileasure to the subject, but as
360 ORIGINAL SIN,
properly the effect of God's favor, no less than that which is
spoken of as coming by Christ ; yea, and as much as to that
appointed by an act of juatijication of the subject, as he un-
derstands and explains the word justification ; for both are
by a grant of favor ^ and are instances of mercy and good-
ness. And he does abundantly insist upon it, that " any
grant of favor, any instance of mercy and goodness, whereby
God delivers and exempts from any kind of danger, suffering
or calamity, or confers any favor, blessing, or privilege, is
called justification^ in the scripture sense and use of the
word."*
And over and above all these things, our author makes
void, and destroys the grand and fundamental opposition of all,
to illustrate which is the chief scope of ihis whole passage,
viz. That between the first and second Adam, in the death
that comes by one, and the life and happiness by the other.
For, according to his doctrine, both come by Christ, the second
Adam ; both by his grace, righteousness, and obedience :
The death that God sentenced mankind to in Gen. iii. 19, be-
ing a great deal more properly and truly by Christ, than by
Adam. For, according to him, that sentence was not pro-
nounced on the foot of the covenant with Adam, because that
was abrogated, and entirely set aside, as what was to have no
more effect, before it was pronounced ; as he largely insists
for many pages together, pages 1 13.... 119, 5. He says, page
113, S. " This covenant with Adam was disannulled immedi-
ately after Adam sinned. Even before God passed sentence
upon Adam, grace was introduced." And in p. 119, -S. he
says, " The death that mankind are the subjects of now, stands
under the covenant of grace." And in p. 120, 5. " In the
counsel and appointment of God, it stood in this very light,
even before the sentence of death was pronounced upon
Adam ; and consequently, death is no proper and legal pun-
• Key, ^ 374, where it is to be observed, thai he himself puts the 'A-ord
ANY in capital letters. The same thing in substance is often asserted else-
-where. And this, indeed, is his main poiot in what he calls " the true gos-
pel scheme."
ORIGINAL SIN. 361
ishnient of sin." And he often insists, that it comes only as
a favor and benefit ; and standing, as iie says, under the cov-
enan' of grace, which is by Christ, therefore is truly one of
the benefits of the new covenant, which comes by Christ,
the second Adam. For he himself is full in it, to use his
own words,* " 1 hat all the grace of the gospel is dispensed
to us, in, by, or through the Son of God." *' Nothing is
clearer (says hef) from the whole current of scripture, than
that all the mercy and loVe of God, and all the blessings of
the gospel, from first to last, are /«, by, and through Christ,
and particularly by his blood, by the redemption that is in
him. This (says hej can bear no dispute among Christians."
What then becomes of all this discourse of the apostle, a-
bout the great difference and opposition between Adanr? and
Christ ; as death is by one, and eternal life and happiness
by the other ? This grand distinction between the two Ad-
ams, ■ and all the other instances of opposition and difference
here insisted on, as between the effects of sin and righteous'
ness, the consequences of obedience and disobedience, of the
offence and ihe free gift, judgment and grace^ condemnation and
justif cation, they all come to nothing ; and this whole dis-
course of the apostle, wherein he seems to labor much, as
if it were to set forth some very grand and most important
distinctions and o/i/iositions in the state of things, as derived
from ihe two great heads of mankind, proves nothing but a
multitude of words without meaning, or rather an heap of
inconsistencies.
V. Our author's own doctrine entirely makes void what
he supposes to be the apostle's argument in the 13th and 14th
verses, in these words : " For until the law, sin was in the
world ; but sin is not imputed where there is no law. Nev-
ertheless death reigned from Adam to Moses, even over them
that hiid not sinned alter the similitude of Adam's transgres-
sion.
Whtt he supposes the apostle would prove here, is, 'hat
death, or the morialiiy of mankind, comes only by Adam's
* Key, char): viii. Title, p 41. + K:-y, \ 145.
Vol. VI. " 2X'
362 ORIGINAL SIN.
sin, and not by men's fiersonal sins ; and that it is here prov-
ed by this argument, viz. because there was no lavj threaten-
ing death to Adam's posterity for {iers<mal sins, before the
law of Moses ; but death, or the mortality of Adam's poster-
ity, took place many ages before the law was given ; therefore
death could not be by any law threatening death for fiersonal
sins, and consequently could be by nothing but Adam's sin.*
On this I would observe,
1. Thai which he supposes the apostle to take for a
truth in this argument, viz. That there was no law of God In
being, by which men were exposed to death for personal
sin, during the time from Adam to Moses, is neither truc^
nor agreeable to this apostle's own doctririe.
First, It is not true. For the law of nature, written in
men's hearts, was then in being, and was a law by which
men were exposed to death for fiersonal sin. That there
Avas a divine establishment, fixing the death and destruction
of the sinner, as the consequence of personal sin, which was
■well known before the giving of Moses' law, is plain by
many passages in the Book of Job, as fully and clearly imply-
ing a connexion between such sin and such a punishment, as
any passage in the law of Moses ; such as that in Job xxiv,
19. "Drought and heat consume the snow waters: So
doth the grave them that have sinned." (Compare verse
20 and 24.) Also chap, xxxvi. 6. " He prcserveih not the
life of the wicked." Chap. xxi. 29... .32. " Have ye not
asked them that go by the way ? And do ye not know their
tokens ? That the wicked is reserved to the day of destruc-
tion ; they shall be brought forth to the day of wrath." Ver.
52. " He shall be brought to the grave."t
Secondly, to suppose that there is no law in being, by
which men are exposed to death {ov personal sins, where or
when a revealed law of God, before, in, or afler Moses'
time is not in being, is coyitrary to this afiostlc^s own doctrine
* Page 40, 41, 42, 57, and often elsewhere. + See also Job iv. 7, 8. 9.
Chap. XV. 17. ...35. Chap, xviii. 5... .21, xix, 29, and xx. 4., ,.8, and many
other places.
ORIGINAL SIN. 363
in this epistle. Rom. ii. 12, 14, 15. " For as many as have
sinned without law, (i. e. the revealed law) shall perish with-
out law." But how they can be exposed to die and perish,
who have not the law of Moses, nor any revealed law, the
apostle shews us in the Uth and l5th verses, viz. in that they
have the law of nature, by which they fall under sentence to
this punishment. " For when the Gentiles, which have not
the law, do by nature the things contained in the law, these,
having not the law, are a law to themselves ; which shew
the work of the law written in their hearts ; their conscience
also bearing witness." Their conscience not only bore
witness to the duty prescribed by this law, but also to
the punishment before spoken of, as that which they who
sinned without law, were liable to suffer, viz. that they
should perish. In which the apostle is yet more express,
chap. i. 32, speaking more especially of the Heathen, '« Who
knowing the judgment of God, that they which commit such
things are worthy of death." Dr. Taylor often calls the law
the rule of right ; and this rule of right sentenced those sin-
ners to death, who were not under the law of Moses, accord-
ing to this author's own paraphrase of this verse, in these
words, « The Heathen were not ignorant of the rule of right,
which God has implanted in the human nature ; and which
shews that they which commit such crimes, are deserving of
death." And he himself supposes Abraham, who lived be-
tween Adam and Moses, to be under laivy by which he would
have been ex/wsed to Jiumshment without hope, were it not for
the promise of grace. ...in his paraphrase on Rom. iv. 15.
So that in our author's way of explaining the passage be-
fore us, the grand argument, which the apostle insists upon
here, t© prove his main point, viz. that death does not come
by men's personal sins, but by Adam's sin, because it came
before the law was given, that threatened death for personal
sin : I say, this argument which Dr. Taylor supposes so clear
and strong,* is brought to nothing more than a mere shadow
without substance ; the very foundation of the argument hav-
ing no truth. To say, there was no such law actually cx-
• • Page 117. 5.
364 ORIGINAL SIN.
pressed in any standing revelation, would be mere trifling >
For it no more appears, tliat God wf)iild not bims? temporal
death for personal sins, without a standnig revealed law threat-
ening it, than that he would not bring eternal death before
there was a revealed law threatening that : Which yet^vick-
ed men that lived in Noah's time, were exposed to, as appears
by 1 Pet. iii. 19, 20j and which Dr. Taylor supposes all man-
kind are exposed to by th( ir personal sins ; and he himself
says,* " Sin, in its own unalterable nature, leads to death."
Yea, it might be argued with as much strength of reason, that
God could bring on men no punishment at all for any sin, that
■was committed from Adam to Moses, because there was no
standing revealed law then extant, threatening any punish-
ment. It may here be properly observed, that our author sup-
poses the shortening of man's days, and hastening of death,
entered into the world by the sin of the antediluvians, in the
same sense as death and mortality entered into the world by
Adam's sin.f But Where was there any standing revealed
law for that, though the event was so universal ? If God
might bring this on all mankind, on occasion of other men's
sins, for which they deserved nothing, without a revealed law,
what could there be to hinder God's bringing death on men
for their /frsowa/ sins, for which their own consciences teli
them they do deserve death without a revealed law ?
3. If it had been so, that from Adam to Moses there had
been no law in being, of any kind, revealed or natural, by
Surhieh men could be properly exposed to temporal death for
peisonal sin, yet the mention of Moses' law would have been
wholly impertinent, and of no signification in the argument,
according to our author's understanding of it. He supposes,
what the apostle would prove, is, that temfioral death, or the
death we now die, comes by Adam ; and not by any law threat-
ening such a punishment fur personal sin ; because this death
prevailed before the law of Moses was in being, which is the
only law threatening deatli for personal sin. And yet he hint-
self supposes, that the law of Moses, when it -was in beings
•Page 77, 78. + Page 68.
ORIGINAL SIN. 365
threatened no such death for personal sin. For he abundantly
asserts, that the death which the law of Moses threatened for
personal sin, was eternal death, as has been already noted :
And he says in express terms, that eternal deaih is of a na*
ture widely different from the death we now die ;* as was also
observed before.
How impertinently therefore does Dr. Taylor make an
inspired writer argue, when, according to him, the apostle
would prove, that this kind of death did not come by any law
threatening this kind of deaths because it came before the ex-
istence of a law threatening another kind of death, of a nature
widely different ? How is it to the apostle's purpose, to fix on
that period, the time of giving Moses' law, as if that had been
the period wherein men began to be threatened with this pun-
ishment for their personal sins, when in truth it was no such
thing ? And therefore it was no more to his purpose, to fix on
that period, from Adam to Meses, than from Adam to David,
or any other period whatsoever. Dr. Taylor holds, ihac even
now, since the law of Moses has been given, the mortality of
mankind, or the death we now die, does not come hy that
law; but that it always comes only by Adam.f Aiifiifit
never cornea by that law, we may be sure it never was threat-
ened'in that law.
3. If we should allow the argument in Dr. Taylor's sense
of it, to prove that death does not come by personal sin, yet it
will be wholly without force to prove the main point, even
that it must come by Adam's sin : For it might come by
God's sovereign and gracious pleasure ; as innumerable oth-
er divine benefits do. If it be ordered, agreeably to our au-
thor's supposition, not as a punishment< nor as a calamity, but
only as afavor^ what necessity of any settled constitution, or
revealed sentence, in order to the bestowing such a favor,
more than other favors ; and particularly more than that
^reat benefit, which he says entered into the world by the sin
of the antediluvians, the shortenmg men's lives so much af-
* Page 1 20. 5 He says to the like purpose in his Note on Rom, v. 17.
i This is plain by what he says, p. 38, 40, 53, 117, S.
366 ORIGINAL SIN.
ter the flood ? Thus the apostle's arguing, by Dr. Taylor's
explanation ofit, is turned into mere triflini;, and a vain and
impertinent use of words, without any real force or signifi-
cance.
VI. The apostle here speaks of that great benefit which
we have by Christ, as the antitype of Adam, under the notion
of a fruit of grace. I do not mean only that snfierabounding
of grace, wherein the benefit Ave have by Christ goes beyond
the damage sustained by Adam ; but that benefit, with re-
gard to which Adam nvafi the figure of him that was to come,
and which is, as it were, the counterpart of the suffering by
Adam, and which repairs the loss we have by him. This is
here spoken of as ihe fruit of the free grace of God ; as ap-
pears by ver. 15, 16, 17, 18, 20, 21. This, according to our
author, is the restoring of mankind to that life which they
lost in Adam : And he himself supposes this restoration of
Mfe by Christ to be what grace does for us, and calls it the
^ree gift of God, and the grace and favor of the laivgiver* And
speaking of this restoration, he breaks out in admiration of
the tinsficakable riches of this grace. \
But it follows from his doctrine, that there is no grace at
all in this benefit, and it is no more than a mere act of justice,
being only a removing of what mankind suffer, being innocent.
Death, as it commonly comes on mankind, and even on in-
fants (as has been observed) is an extreme positive calamity ;
to bring which on the perfectly innocent, unremedied, and
without any thing to countervail it, we are sufficiently taught,
is not consistent with the righteousness of the Judge of all the
earth. What grace, therefore, worthy of being so celebrated,
would there be in affording remedy and relief, after there had
been brought on innocent mankind that which is (as Dr. Tay-
lor himself represents)! the dreadful and universal destruc-
tion of their nature ; being a striking demonstration how in-
finitely hateful sin is to God 1 What grace in delivering from
* Page 39,70. 148, 27,5. See also contents of this paragr^h in Rotn. v.
in his notes on the epistle, and bis note on ver. 15, 16, 17. + Page 119, S.
X P'ge 69.
ORIGINAL SIN. 36r
such shocking ruin, them that did not deserve the least ca-
lamity ! Our author says, " We could not justly lose com-
munion with God by Adam's sin."* If so, then we could
not justly lose our lives, and be annihilated, after a course of
extreme pains and agonies of body and mind, without any
restoration ; which would be an eternal loss of communion
with God, and all other good, besides the positive suffering.
The apostle, throughout this passage, represents the deaths
which is the consequence of Adam's transgression, as coming
in a way of judgmeiit and condemnation for sin ; but deliver-
ance and life through Christ, as by grace^ and the free gift of
God. Whereas, on the contrary, by Dr. Taylor's scheme,
the death that comes by Adam, comes by grace, great grace i
it being a great benefit, ordered in fatherly love and kindness,
and on the foot of a covenant of grace : But in the deliver-
ance and restoration by Christ, there is no grace at ali. So
things are turned tofisy turvy, the apostle's scope and scheme
entirely inverted and confounded.
VII. Dr. Taylor explains the words, judgment, condemna-
tion^ justification, and righteousness, as used in this place, in a
very unreasonable manner.
I will first consider the sense he puts upon the two former,
judgment and condemnation. He often calls this condemna-
tion a ^wrf/c/c/ Acr, and a sentence of condemnation. But, ac-
cording to his scheme, it is a judicial sentence of condemna-
tion passed upon them that are perfectly innocent, and viewed
by the Judge, even in his passing the sentence, and condemn-
ing them, as having no guilt of sin, or fault at all chargeable
upon them ; Siud ?t. judicial /iroceeding, passing sentejice arhi'
traiily, without any law or rule of rigiit before established :
For there was no preceding law or rule threatening death,
that he, or any one else, ever pretended to hav^ been estab-
lished, but only this, " In the day that thou eatest thereof,
thou shalt surely die," And concerning this, he insists, that
there is not a word said in it of Adam's posterity. So that the
condemnation spoken of, is a sentence of condemnation tr
* Pagf 14^.
368 ORIGINAL SIN-.
death, for, or in consequence of the sin of Adam, without any
law, by which that sin could be imputed to biintr any such
consequence ; contrary to the apostle's plain scope. And
not only so, but over and above all this, it is a judicial sentencf
oi condemnation to that which is no calamity, nor is considered
as such in the sentence ; but it is condemnation to a great
favor 1
The apostle uses the words judg?nrnt and condemnation in
other places ; they are no strans>:e and unusual terms with
him : But never are they used by him in this sense, or any
like it ; nor are they ever used thus any where else in the
New Testament. This apostle elsewhere in this epistle to
the Romans is often speaking of condemnatio?!, using the same.
or similar terms and phrases as here, but never in the above-
said sense. Chap. ii. 1, 2, 3. six times in these verses ; also
ver. 12 and 27, and chap. iii. 7 ; chap. viii. 1 and 3 ; chap. xiv.
3, 4 and ver, 10, 13, 22 and 23. This will be plain to every
one that casts his eye on these places : And if we look into
the former part of this chapter, the apostle's discourse here
makes it evident, that he is here speaking of a condemnation,
that is no testimony of favor to the innocent ; but of God's
displeasure towards those that he is not reconciled to, but
looks on as offenders, sinners, and enemies, and holds as the
objects of his wrath, which we arc delivered from by Christ ;
as may be seen in verses 6, 7, 8, 9, 10 and 1 1.
And viewing this discourse itself, in the very paragraph
\ve are upon, if we may judge any thing by language and
manner of speaking, there is every thing to lead us to sup-
pose, that the apostle uses these words here, a^ he does else-
where, properly and as implying a supposition of sin, charge-
able on the subject, and exposing to punishment. He speaks
of condemnation with reference to sin, as what comes by sin,
and as a condemnation to death, which seems to be a most
terrible evil, and capital punishment, even in what is temporal
and visible ; and this in the way of judgment and execution
of justice, in opposition to grace or favor, and gift or a benefit
coming by favor. And sin and cffcnce, transgression and
disobedience, are over and over .ngain spoken of as ilie ground
ORIGINAL SiN. 369
of ihe condemnation, and of the capital sufTeting condemned
!o, for ten verses success \ely, that is, in every verse in the
whole paragraph, without missing one.
The words, justification and righteousness., are explained
by Dr. Taylor, in a no less unreasonable manner. He wW'
ders\.ands jiistjfication, in ver. 18, and righteousness, in ver. 19,
in such a sense, as to suppose them to belong to all, and act-
ually to be applied to all mankind, good and bad, believers
and unbelievers ; to the worst enemies of God, remaining
such, as well as his peculiar favorites, and many that never
had any sin imputed to them ; meaning thereby no more
than what is fulfilled in an universal resurrection from the
dead, at the last day.* Now this is a most arbitrary forced
sense. Though these terms are used every where, all over
the New Testament, yet nothing like such an use of them is
to be found in any one instance, through all the writings of
the apostles and evangelists. The •v/ovd^ justify, justification.,
and righteousness, as from God to men, are never used but to
signify a privilege belonging only to some, and that which is
peculiar to distinguished favoi-ites. This apostle in particular,
above all the other writers of the New Testament, abounds in
the use of these terms ; so that we have all imaginable op-
portunity to understand his language, and know the sense in
which he uses these words : But he never elsewhere uses
them in the sense supposed here, nor is there any pretence
that he does. Above all, does this apostle abound in the use
of these terms in this epistle. Justification is the subject he
had been upon through all the pieccding part of the epistle.
It was the grand subject of all the foregoing chapters, and the
precediDg part of this chapter, where these terms are contin-
ually repeated. And the v;o\\\, justificationy is constantlv used
to signify something peculiar to believers, who had been sin-
ners ; implying some reconciliation and forgiveness of sin,
and special privilege in nearness to God, above the re-t of
the woild. Yea, the word is constantly used thus, according
to Dr. Taylor's own explamuions, in his paraphrase and i.otes
• So, page 47, 49, 60, 61, 62, and orher places.
Vol., VI. ? Y
3ro ORIGINAL SIN.
on this epistle. And there is not the least reason to suppose
but that he is still speaking of the same jusli/icalioji and rights
eousness, which he had dwelt upon from the beginnins* to this
place. He speaks of justijication and righteousness here, just
in the same manner as he had done in the preceding part of
the epistle. He had all along spoken of justification as stand-
ing in relation to am, disobedience to God, and offence against
God, and so he does here : He had before been speaking of
justification through free grace, and so he does ^ere : He
before had been speaking of justification ihi'ough rightcous-
ness, as in Christ Jesus, and so he does here.
And if we look into the former part of this very chapter,
there we shall find justijicatiori spoken of just in the same
sense as in the rest of the epistle ; \vhich is also supposed by
our author in his exposition : It is still jusiijication by faith.,
justijication of them that had been sinners, justijication attend-
ed with reconciliation, justification peculiar to them that had
the love of God shed abroad in their hearts. The apostle's fore-
going discourse on justification by grace through faith, and
what he had so greatly insisted on as the evidence of the
truth of this doctrine, even the universal sinfulness of man-
kind in their original state, is plainly what introduces this dis-
course in the latter part of this 5th chapter ; where he shews
how all mankind came to be sinful and miserable, and so to
need this grace of God, and righteousness of Christ. And
therefore we cannot, without the most absurd violence, sup-
pose any other than that he is still speaking of the %d^\a& justi-
fication.
And as to the universal expression used in the 1 8th verse,
" By the righteousness of one, the free gift came upon all n, en
to justification of life ;" it is needless here to go into the con-
troversv between the remonstrants and aiiti remonstrants, con-
cerning universal redemption, and their dift'erent interpreta-
tions of this place. If we take the words even as the Arniin-
ians do ; yet, in their sense of them, the free gift comes on
all men to justification only conditiojmll'j ; i. e.firovided ihty
believe, repent. Sec. But in our author's sense, it actually
comes on all,, whether they believe and repent, or not ; which
ORIGINAL SIN. 371
certainly cannot be inferred from the universal expression, as
here used. Dr. Taylor himself supposes, the main design of
the apostle in this universal phrase, all men, is to signify that
the benefits of Christ shall come on Gentiles as well as Jews.*
And he supposes that the many, and the all, here signify Ihe
same : But it is quite certain, that all the benefits here spok-
en of, which the apostle says are to the many, does not actual-
ly come upon all mankind ; as particularly the abounding of
grace, spoken of ver. 15. The grace of God, and the gift by
grace, hath abounded unto the many, ttt; th; tao'KKai;.
This abounding of grace our author explains thus : " A
rich overplus of grace, in erecting a new dispensation, fur-
nished with a glorious fund of light, means and motives,"
p. 44. But will any pretend, that all mankind have actually
been partakers of this new fund of light, 8cc. How were the
many millions of Indians, on the American side of the globe,
partakers of it, before the Europeans came hither ? Yea, Dr.
Taylor himself supposes, all that is meant is, that it is free
for all that are vAlling to accefit ofit.'f The agreement be-
tween Adam, as the type or figure of him that was to come,
and Christ as the antitype, appears as full and clear, if we
suppose all which are in Christ (to use the common scripture
phrai5e) have the benefit of his obedience, as all that are in
Adam have the sorrowful fruit of his disobedience. The
scripture speaks of believers as the seed or posterity of Christ.
(Gal. iii. 29.) They are in Christ by grace, as Adam's pos-
terity are in him by nature : The one are in the frst Adam
naturally, as the other are in the second Adam spiritually ; Ex-
actly agreeable to the representation this apostle makes of the
matter, 1 Cor. xv. 45. ...49. The spiritual seed are those
which this apostle often represents as On-ist's body : And the
CI 'BTo?Jio» here spoken of as made righteous by Christ's obedi-
ence are doubtless the same with the o» o^oXAoj which he speaks
of in chap. xii. 5. JTe, being ?nanyy are one body ; or, we, the
many, oi •o^eTk^ot i» au(*et Slitv. And again, 1 Cor. x. 17, e» vufioi
* Page 6o, 6i, See also Contents of this paragraph, in his notes on the
epistle. + Notes on the epistU, p. 284.
372 ORIGINAL SIN.
oj OTo^Xoj £«-^£r. And the same which the apostle had spoken
of in tlie preceding chapter, Rom. iv. 18, compared with
Gen. XV. 5.
Dr. Taylor mvich insists on that place, 1 Cor. xv. 21, 22.
" For since hy man came death, by man came also the resur-
rection of the dead : For as in Adam all die, so in Christ
shall all be made alive ;" to confirm his suppositions, that the
apostle here in the 5th of Romans, speaking of the death and
condemnation which come by Adam, has respect only to the
death ive all die, when this life ends : And that by the justifi-
cation and life which come by Christ, he has reipect only to
the general resurrection at the last day. But ii is observable,
that his argument is wholly built on these two suppositions,
viz._ First, That the resurrection meant by the apostle, in
that place in the 1 Cor. xv. is the resurrection of all mankind,
both just and unjust. Secondly, That the opposite conse-
quences of Adam's s,in, and Christ's obedience, spoken of here
in Rom. v. are the very same, neither more nor less, than are
spoken of there. IJut there are no grounds for supposing
cither of these things to be true.
1. There is no evidence, that the resurrection there spok-
en of, is the resurrection both of the just and unjust j but
abundant evidence of the contrary. The resurrection of the
wicked is seldom mentioned in the New Testament, and rare-
ly included in the meaning of the word ; it being esteemed
not worthy to be called a rising to life, being only for a great
increase of the misery and darkness of eternal death : And
therefore by the reF.urrrction is most commonly meant a rising
to life and hitppiness ; as may be observed in Matth. xxii. 30
....Luke XX. 35, 36. ...John vi. 39, 40, 54.. ..Philip, iii. 11, and
other places. The saints avq called the children of the resur-
rection, as Dr. Taylor observes in his note on Rom. viii. 1 1,
And it is exceeding evident, that it is the resurrection to life
and happiness, the apostle is speaking of in this 1 Cor. xv. 21,
22. It appears by each of the three foregoing verses, ver. i8.
" Then I hey which are fallen asleep in Christ (i. e. the saints)
are perished." Ver. 19. " If in this life only ive (Christians
or apostles) have hope in Chribt (and have no resuireclion
ORIGINAL SIN. SfS
and, eternal life to hope for) we are of all men most misera-
ble." Ver. 20. *' But now is Christ risen from the dead, and
is become Xhejirst fruits of them that slepc." He is the fore-
runner and first fruits only with respect to them that are his ;
who are lo follow him, and partake with him in the glory and
happiness of his resurrection : But he is not the first fruits of
them that shall come forth to the resurrection oi damnation.
It also appears by tiie verse immediately following, ver. 23.
" But every man in his own order ; Christ the first fruits, and
afterward lliey that are Christ's^ at his coming." The same
is plain by what is said in verse 29, 30, 31 and 32, and by all
that is said from the 35th verse to the end of the chapter, for
nventythree verses together : It there expressly appears, that
the apostle is speaking only of a rising to glory^ with a glori-
mis body, as the little grain that is sown, being quickened,
rises a beautiful flourishing plant. He there speaks of the
different .degrees of glory among them that shall rise, and
compares it to the different degrees of glory among the ce-
lestial luminaries. The resurrection which he treats of, is
expressly a being raised in incorrufiiion^ in glory^ in /lowevj
-xith a spiritual body., having the image of the second man, the
spiritual and heavenly Adam ; a resurrection wherein this
/■.orrujitible dhall fiiit on incorrvfition^ ayid this mortal fiut on im-
7norta'ity, and death be sivalloived up in -victory, and the s^nta
shall gloriously triumph over that last enemy. Dr. Taylor
himself says, that which is in effect owning the resurrection
hfere spoken of is only of the righteous ; for it is expressly
a resurrection, w a^a.i)xa.Mx., and a(p^uq7f.a., ver. 53 and 42, But
Dr. Taylor says, »' These are never attributed t© the wicked
In scripture.* So that when the apostle says here, " As in
Adam all die, so in Christ shall all be made alive ;" it is as
much as if he had said. As in Adam we all die, and our bodies'
are sown in corruption, in dishonor, and in weakness ; so in
Christ we all (we Christians, whom I have all along been
speaking of) shall be raised in power, glory, and incorruption,
spiritual and heavenly, conformed to the second Adam. « For
* Note on Rom. viii. 27.
374 ORIGINAL SIN.
as we have lioi ne the imat^e of the earthy, we shall also bear
the image of the heavenly," ver. 49. Which clearly explains
and determines his meaning in verse 21, 22.
2. There is no evidence that the benefit by the second
Adam, spoken of in Rom. v. is the very same (containing
neither more nor less) as the resurrection spoken of in I Cor.
XV. It is no evidence of it, that the benefit is opposed to the
death that comes by the first Adam, in like manner in both
places. The resurrection to eternal life, though it be not
the whole of that salvation and happiness which comes by the
second Adam, yet it is that wherein this salvation is princi-
pally obtained. The time of the saints' glorious resurrection
is often spoken of as the proper time of the saints' salvation,
4he day of their redem/ition, the time of their adofition, glory,
and recompense. (As in Luke xiv. 14, and xxi. 28, Rom.
viii. 23, Eph. iv. 30, Coloss. iii. 4, 2 Thess. i. 7, 2 Tim. iv.
8, 1 Pet. i. 13, and v. 4, 1 John iii. 2, and other places.) All
that salvation and happiness which is given before, is only a
prelibation and earnest of their great reward. Well therefore
may that consummate salvation bestowed on them, be set in
opposition to the death and ruin which comes by the first
Adam, in like manner as the whole of their salvation is op-
posed to the same in Rom. v. Dr. Taylor himself observes,*
" T'^t the revival and resurrection of the body, is frequently
put for our advancement to eternal life." It being the high-
est part, it is often put for the whole.
This notion, as if the justification, righteousness, and life
spoken of in Rom. v. implied the resurrection to damnation,
is not only without ground from scripture, but contrary to
reaf.on. For those things are there spoken of as great bene-
fits, by the grace and free gift of God ; but this is the con-
trary, in the highest degree possible, being the most con-
summate and infinite calamity. To obviate this, our author
supposes the resurrection of all to be a great benefit in itself,
tho\igh turned into a calamity by the sin and folly of obstinate
pinners, who abuse God's goodness. But the far greater pari
^ * No'.e on Rom. viii. Ji,
ORIGINAL SIN. 375
of mankind, since Adam, have never had opportunity to abuse
this goodness, it having; never been made known to tbem.-
Men cannot abuse a kindness, which they never had either
in possession, promise, ofl'er, or some intimation ; but a res-
urrection is made known only by divine revelation, which few
comparatively have enjoyed. So that as to such wicked men
as die in lands of darkness, if their resurrection comet; at all
by Christ, it comes from him, and to them, only as a curse,
and not as a blessing ; for it never comes to them at all by
any conveyance^ grant, fir omise.^ or offer, or any thing by which
they can claim it, or know any thing of it, till it comes as an
infinite calamity, past all remedy.
VIII. In a peculiar manner is there an unreasonable vi«
olence used in our author's explanation of the words shmers
and sinned, in the paragraph before us* He says, " These
words, By one man's disobedience many tvere made siftners,
mean neither more nor less, than that by one man's disobe-
dience, the many were made subject to death, by the judi-
cial act of God."* And he says in the same place, " By
death most certainly is meant no other than the death and
mortality common to all mankind.'* And those words, verse
12, For that all have sinned, he thus explains, " All men
became dnners as all mankind are brought into a stale of suf-
£ering."t
Here I observe,
I. The main thing, by which he juslilies such interpreta-
tions, is, that sin, in various instances, is used for snfferinq;,
in the Old Testament.:^ To which I reply, though it be
true that the word Chattaah, signifies both sin, and a sin offer-
ing ; and this, and some other Hebrew words, which signify
sin, iniquity, and wickedness, are sometimes put for the ef-
fect or punishment of iniquity, by a metonymy of the cause
for the effect ; yet it does not appear, that these words are
ever used for enduring suffering, where the suffering is nee
spoken of under any notion of a punishment of sin, or a fruit
of God's anger for sin, or of any imputation of guilt, or under
♦ Page 30. + Page 54, and elsewhere. % Page 34.
376 ORIGINAL SIN.
anjr notion of sin's bein^ at all laid to the chart^e of tiie suffer-
er, or the suffering's being at all of the nature of any recom-
pense, compensation, or satisfaction for sin. And therefore
none of the instances he mentions, come up to his purpose.
When Lot is commanded to leave Sodom, that he might not
be consumed m the iniquity of the city, meanintr in that fire,
which was the effect and punishment of the iniquity of the
city ; this is quite another thing, than if that fire came on the
city in general, as no punishment at all, nor as any fruit of a
charge of iniquity on the city, or of God's displeasure for
their sin, but as a token of God's favor to the inhabitants ;
which is what is supposed with respect to the deatii of man-
kind ; it being introduced only as a benefit, on the foot of a
covenant of grace. And especially is this quite another thing,
than if, in the expression used, the iniquity had been asciibed
to Lot ; and God, instead of saying, Lest thou be consumed
in the iniquity of the city, had said. Lest thou be consumed in
thine iniquity, or. Lest thou sin, or be made a sinner. Whereas
the expression is such, as does expressly remove the iniquity
spoken of from Lot, and fix it on another subject, viz. the
city. The place cited by our author in Jer. li, is exactly par-
allel. And as to what Abimelech says to Abraham, " What
have I offended thee, that thou hUst brought on me, and on
my kingdom, a great sin ? It is manifest, Abimelech was
afraid that God was angry, for what he had done to Sarah ;
or, would have been angry with him, if he had done what he
was about to do, as imputing sin to him for it : Which is a
quite different thing from calling some calamity, sin, under
no notion of its being any punishment of sin, nor in the least
degree from God's displeasure. And so with regard to evf>ry
place our author cites in the margin, it is plain, that what is
meant in each of them, is the puidshment of sin, and not some
suRering which is no punishment at all. And as to the in-
stances he mentions in his Supplement, p. 8, the two that look
most favorable to his design, are those in Gen. xxxi. 39, and
2 Kings vii. 9. With respect to ihe former, where J;tcob
says, That which was torn of beasts, Anochi-achattenah, Dr.
Taylor is pleased to iianslate it, J was the sinner ; but prop-
ORIGINAL SIN. 377
eriy rendered, it is, I exfiiatecl it ; the verb in Pihel properly
^h^m^y'm^ to exfiiate ; and the plain meaning is, I bore the
blame ofit^and ivas obliged to fiay for it, as being supposed to
be lost throuj^h my fjult or neglect : Which is a quite differ-
ent thing from suffering without any supposition of fault.
And as to the latter place, where the lepers say, " Tliis day
is a day of good tidings, and we hold our peace : If we tarry
till morning some mischief will befal us :" In the Hebrew
it is Umetzaanu gnavon, " Iniquity will find us," that is, some
punishment of our fault will come upon us. Elsewhere such
phrases are used, as, Your iniquity nvilljind you out^ and the
like. But certainly this is a different thing from suffering
without fault, or supposition of foult. And it does not appear,
that the verb in Hiphil, hirshiang, is ever put for condemn, in
any other sense than condemning for sin, or guilt, or suppos-
ed guilt belonging to the subject condemned. This word is
used in the participle of Hiphil, to signify condemning^ in
Prov. xvii. 15. » He that justifieth the wicked, and he that
condemneth the just, even both are an abomination to the
Lord." This Dr Taylor observes, as if it were to his pur-
pose, when he is endeavoring to shew, that in this place, in
the 5th of Romans, the apostle speaks of God himself as con-
demjiiyig (ht just, or perfectly innocent, in a parallel significa-
tion of terms. Nor is any instance produced, wherein the
verb, dn, which is used by the apostle when he says, All ha-oe
sinned, is any where used in our author's sense, for being
brought into a state of suffering, and that not as a punishment
for sin, or as any thing arising from God's displeasure ; much
less' for being the subject of what comes only as the fruit of
divine love, and as a benefit of the highest nature * Nor can
any thing like this sense of the verb be found in the whole
Bible.
2. If there had been any thing like such an use of the
words, sin and sinner, as our author supposes, in the Old
Testament, it is evident that such an use of them is quite
alien from the language of the New Testament. Where c.\n
* Pige 27, S.
Vol.. VI. 2Z
378 ORIGINAL SIN.
an instance be produced of any thjnt^ like it, in any one place,
besides what is pretended in this ? And particularly, where
else shall we find these words and phrases used in such a
sense in any of this apostle's writings ? We have enough of
his writings, by which to learn his language and way of speak-
ing about sin, condemnation, punishment, death, and suffering.
He wrote much more of the Ncav Testament than any other
person. He very often has occasion to speak of condemnation,
but where does he express it by being made sinners ? Espe-
cially how far is he elsewhere from using such a phrase, to
signify a being condemned without guilt, or any imputation
or supposition of guilt ? Vastly more still is it remote from
his language, so to use the verb sin, and to say, man sinneth,
or has sinned, though hereby meaning nothing more nor less,
than that he, by a judicial act, is condemned, on the foot of a
dispensation of grace, to receive a great favor ! He abund-
antly uses the words sin and sinner ; his writings are full of
such terms ; but where else does he use them in such a
sense ? He has much occasion in his epistles to speak of
death, temporal and eternal ; he has much occasion to speak
oi suffering, of all kinds, in this world, and the world to come ;
but where does he call these things sin, and denominate in-
nocent men sinners, or say, they have sinned, meaning that
they are brought into a state of suffering ? If the apostle,
because he was a Jew, was so addicted to the Hebrew idiom,
as thus in one paragraph to repeat this particular Hebraism^
which, at most, is comparatively rare even m the Old Testa-
ment, it is strange that never any thing like it should appear
any where else i\t his wiiiings ; and especially that he should
never fall into such a way of speakmg in his epistle to the
Hebrews, written to Jews only, who were most used to the
H-^brew idiom. And why does Christ never use such lan-
guage in any of his speeches, though he was born and brought
up amongst the Jews, and delivered almost all his speeches
only to Jews ? And why do none of the rest of the writers
of the New Testament ever use it, who were all born and ed-
ucated Jews, (at least all excepting Luke) and some of them
wrote especially lor the benefit of the Jews ?
ORIGINAL SIN. 379
It is worthy to be observed, what liberty is taken, and bold-
ness used xrith this apostle ; such words as a,t<a|To^©', afca^rava,
xpif^eij xaraxp/Aa, Jtxa»oft», Jixanuo-if, and words ol the same root
and signification, are words abundantly used by him else-
where in this and other epistles, and also when speaking, as
he is here, of Christ's redemption and atonement, and of the
general sinfulness of mankind, and of the condemnation of
sinners, and of justification by Christ, and of death as the
consequence of sin, and of life and restoration to life by
Christ, as here ; yet no where are any of these words used,
but in a sense very remote from what is supposed here.
However in this place, these terms must have a diatinguishtd,
singular sense found out for them, and annexed to them !
A new language must be coined for the apostie, which he ia
evidently quite unused to, and put into his mouth on this oc-
casion, for the sake of evading this clear, precise, and abund-
ant testimony of his, to the doctrine of Original Sin.
3. The putting such a sense on the word sin, in this place,
is not only to make the apostle greatly to disagree with him-
self in the language he uses every where else, but also to
disagree with himself no less in the language he uses
in this very passage. He often here uses the word airiy
and other words plainly of the same design and import, such
as transgression^ disobedience^ offence. Nothing can be more
evident, than that these are here used as several names of
the same thing ; for they are used interchangeably, and put
one for another, as will be manifest only on the cast of an
eye on the place. And these words are used no less than
seventeen times in this one paragraph. Perhaps we shall
find no place in the whole Bible, in wliich the word sin, and
other words synonymous, are used so often in so little com-
pass ; and in all the instances, in the proper sense, as signi-
fying moral evil., and even so understood by Dr. Taylor him-
self (as appears by his own exposition) but only in these two
places ; wheie in the midst of all, to evade a clear evidence
of the doctrine of Original Sin, another meaning must be
found out, and it must be supposed that the apostle uses the
380 ORIGINAL SIN.
word in a sense entirely different, signifying something that
neither imfilies nor stififioscs any moral evil at all in the sub-
ject.
Here it is very remarkable, the gentleman who so greatly
insisted upon it, that the word death must needs be under-
stood in the same sense throughout this paragraph ; yea,
that it is evide-ntly, clearly, and infallibly so, inasnmch as the
apostle is still discoursing on the same subject ; yet can,
without the least difficulty, suppose the word sin, to be used
so differently in the very same passage, wherein the apostle
is discoursing on the same thing. Let us take that one in-
stance in verse 12. " Wherefore as by one man sin entered
into the world, and death by sin, and so death passed upon alt
men, for that all have sinned." Here by sin, implied in the
word sinned, in the end of the sentence, our author under-
stands something perfectly and altogether diverse from what
is meant by the word sin, not only in the same discourse on
the same subject, but twice in the former part of the very
same sentence, of which this latter part is not only the con-
clusion, but the explication ; and also entirely different from
the use of the word twice in the next sentence, wherein the
apostle is still most plainly discoursing on the same subject,
as is not denied : And in the next sentence to that (verse
14) the apostle uses the veiy same verb sinned, and as signi-
fying the committing of moral evil, as our author himself un-
derstands it. Afterwards fvcse 19) the apostle uses the
word sinners, which our author supposes to be in somewhat
of a different sense still. So that here is the utmost violence
of the kind that can be conceived of, to make out a scheme
agamst the plainest evidence, in changing the meaning of a
word backward and forward, in one paragraph, all about one
thing, and in different parts of the same sentences, coming
over and over in quick repetitions, with a variety of other
synonymous words to fix its signification ; besides the con-
tinued use of the word in the former part of this chapter,
and in all the preceding part of this epistle, and the continu-
ed use of it in the next chapter, and in the next to that,and
the 8th chupier following that, aiid to the end of the epistle ;
ORIGINAL SIN. 3«l
in none of which places it is pretended, but that the word is
used in the proper sense, by our author in his paraphrase and
notes on the whole epistle.*
But indeed we need go no further than that one, verse 12.
What the apostle means by sin, in the latter part of the verse,
is evident with the utmost plainness, by comparing it with
the former part ; one part answering to another, and the last
clause exegetical of the former. " Wherefore as by one man
sin entered into the world, and death by sin ; and so death
passed upon all men, for that (or, unto which) all have sin-
ned.'* Here sin and death are spoken of in the former part,
and sin and deafh are spoken of in the latter part ; the two
parts of the sentence so answering one another, that the same
things are apparently me^nt by sin and death in both parts.
And besides, to interpret sinning, here, of falling under
the suffering o( death, is yet the more violent and unreasona-
ble, because the aposile in this very place does once and again
distinguish between sin and death ; plainly speaking of one as
the effect, and the other the cause. So in the 2 1st verse,
" That assm hath reigned unto death ;"" and in the I2th verse,
'^ Sin entered into the world, and death by sin." And this
plain distinction holds through all the discourse, as between
death and the offence, ver. 15, and ver. 17, and between the
offence and condemnation, ver. 18.
4. Though we should omit the consideration of the man-
ner in which the apostle u.^es the words, sin^ sinned, £cc. in
♦ Agreeably to th's manner, our author, in explaining the ylh chapter of
Romans, ur.dtrstands the pron.un /, ox me, usi d by the apostle in that one
continued discourse, in no less than six different senses. He takes it in the
ist verse to signify the Apostle Paul himself 'n the 8th gh, lOth and nth
vevses, for the people of the Jews, through all ages, both before and after
Moses, especially the carnal, ungodly part of them. In the 13th verse for an
objec ing Jew, entering into a dialo;jue with the apostle. In the I5ih, 16th,
t7th, ■?o:h, and latter part of the 25th verse, it is understood in two different
senses, for two /'s in the same person ; one, a man's reason ; and the other,
his passions and carnal appetites. And in the 7th and former part of the last
verse, for us Chris ians in general ; or, for all thnt enjov the word of God,
the law and thf go'pfl : \x\A hese difFcre-'t sen es. the most of them strange-
ly iaterraixed and interchanged ijackwards and forwards.
382 ORIGINAL SIN.
other places, and in other parts of this discourse, yet Dr. Tay*
lor's interpretation of them would be very absurd.
The case stands thus : According to his- exposition, we
are said to have sinned by an active verb, as though we had
actively sinned ; yet this is not spoken truly and properlyj
but it is put figuratively for our becoming sinners //ass/T'e/t/,
our being made or constituted sinners. Yet again, not that we
do truly become sinners /ia*s/t>e/?/, or are really rnade sinnersy
by any thing that God does ; this also is only a figurative or
tropical representaiion ; and the meaning is only, we are con-
demned, and treated as if we were sinners. Not indeed that
■we are properly condemned, for God never truly condemns
the innocent : But this also is only a figurative representation
of the thing. It is but as it were condemning ; because it is
appointing to death, a terrible evil, as if it ivere a punishment.
But then, in reality, here is no appointment to a terrible evil,
or any evil at all ; but truly to a benefit, a great benefit : And
so, in representing death as a punishment or calamity con-
demned to, another figure or trope is made use of, and an ex-
ceeding bold one ; for, as we are appointed to it, it is so far
from being an evil or punishment, that it is really ix favor, and
that of the highest nature, appointed by mere grace and love,
though it see7ns to be a calamity. Thus we have tropes and
figures multiplied, one upon the back of another ; and all in
that one word, sinned ; according to the manner, as it is sup-
poi^ed, the apostle uses it. We have a figurative refiresenta-
tion, not of a reality, but of a figurative re/iresentation. Nei-
ther is this a representation of a reality, but of another thing
that still is but -d. figurative refiresentation of something else :
Yea, even this something else is still but a figure, and one that
is very harsh and far fetched. So that here we have a figure
to represent a figure^ even z. figure of a figure, representing
some very remote figure, which most obscurely represents
the thing intended ; if the most terrible evil can indeed be
said at all to r<'/i7V'sr??Mhe contrary g-oorf of the highest kind.
And now, what cannot be made of any place of scripture, in
such a way of managing it, as this ? And is there any hope of
ever deciding any controversy by the scripture) in the way of
ORIGINAL SIN. 383
using such a licence with the scripture, in order to force it to
a compliance with our own schemes ? If the apostle indeed
uses language after so strange a manner in this place, it is
perhaps such an instance, as not only there is not the like of
it in all the Bible besides, but perhaps in no writing whatso-
ever. And this, not in any parabolical, visionary, or prophet-
ic description, in which difficult and obscure representations
are wont to be made use of ; nor in a dramatic or poetical
representation, in which a great licence is often taken, and
bold figures are commonly to be expected : But it is in a fa-
miliar letter, wherein the apostle is delivering gospel instruc-
tion, as a minister of the New Testament ; and wherein, as
he professes, he delivers divine truth without the vail of an-
cient figures and similitudes, and uses great plainness of
speech : And in a discourse that is wholly didactic, narrative,
and argumentative ; evidently setting himself to explain the
doctrine he is upon, in the reason and nature of it, with a
great variety of expressions, turning it as it were on every
side, to make his meaning plain, and to fix in his readers the
exact notion of what he intends. Dr. Taylor himself ob-
serves,* " This apostle takes great care to guard and explain
every part of his subject : And I may venture to say, he has
left no part of it unexplained or unguarded. Never was an
author more exact and cautious in this than he. Sometimes
he writes notes on a sentence liable to exception, and wanting
explanation." Now I think, this care and exactness of the
apostle no where appears more than in the place we are upon.
Nay, I scarcely know another instance equal to this, of the
apostle's care to be well understood, by being very particular,
explicit, and precise, setting the matter forth in every light,
going over and over again with his doctrine, clearly to ex-
hibit, and fully to settle and determine the thing which he
aims at.
• Preface to Paraph, on Rom. p. 14S, 48
384 ORIGINAL SIN.
SECTION LI.
Some Observations on the Connexion, Scopci and Sense of this
remarkable paragrafih in Rom. v. With some Rejiectiuns
on the Evidence nvhichnve here have of the Doctrine o/Ohio-
iNAL Sin.
THE connexion of' this remarkable paragraph with the
foregoing discourse in this epistle, is not obscure and diffi-
cult, nor to be sought for at a distance. It may be plainly
seen, only by a general glance on things which went before,
from the beginning of the epistle : And indeed what is said
immediately before in the same chapter, leads directly to it.
The apostle in the prr-ceding part of this epistle had large-
ly treated of the sinfu/n^s and misery of all mankind, Jews
as well as Gentiles. He had particularly spoken of the de-
pravity and ruin of mankind in their natural state, in the fore-
going part of this chapter ; representing them as being .<?/«-
nei's, ungodly, enemies, exposed to divine lurath, and without
strength. No wonder now, this leads him to observe, hoiv
this so great and deplorable an event came to pass ; how tins
universal sin and ruin came into the world. And with regard
to the Jews in particular, who, though they might allow the
doctrine of Original Sin in their own profession, yet were
strongly prejudiced against what was implied in it, or evident-
ly followed from it, with regard to themselves ; in this res-
pect they were prejudiced agtiinst the dociiine of iiniversal
sinfulness, and cxposedness to wrath by natiire. looking on
themselves as by nature holy, and favorites of God, because
they were the children of Abraham ; and with them the apos-
tle had labored most in the foregoing part of the episle, to
convince them of their being by nature as sinful, and as much
ORIGINAL SIN. 385
the children of wrath, as the Gentiles :....! say, with regard
to them, it was exceeding proper, and what the apostle's de-
sign most naturally led him to, to take off their eyes from
their fatlier A'jraham, who was their father in distinction
from other nations, and direct them to their father Adam,
who was the common father of mankind, and equally of Jews
and Gentiles. And when he was entered on this doctrine of
the derivation of sin and ruin, or death, to all mankind from
Adam, no wonder if he thought it needful to be son. e what
particular in it, seeing he wrote to Jews and Gentiles ; the
former of which had been brought up under tlie prejudices of
a proud opinion of tliemselves, as a holy people by nature,
and the latter had been educated in total ignorance of all
things of this kind.
Again, the apostle had, from the beginning of the epistle,
been endeavoring to evince the absolute dependence of all
mankind on the free grace of God for salvation, and the great-
ness of this grace ; and particularly in the former part of this
chapter. The greatness of this grace he shews especially by
two things. (1.) The universal corruption and misery of
mankind ; as in all the foregoing chapters, and in the 6th, 7th,
8th, 9th and 10th verses of this chapter. (2.) The greatness
of the benefits which believers receive, and the greatness of
the glory they have hope of. So especially in verse 1, 2, 3,
4, 5, and llih of this chapter. And here, in ihis place we
are upon, from verse 12 to the end, he is still on the sarae
design of magnifying the grace of God, in the same thing,
viz. the favor, life, and happiness which believers in Christ
receive ; speaking here of the grace of God, the gift by grace ,
the abounding of grace, arid the reign of grace. And he still
^ets forth the freedom and riches of grace by the same two
argiimenis, viz. The universal sinfulness and ruin of man-
kind, all having sinned, all being naturally exposed to death,
judgment and condemnation ; and the exceeding greatness
of the benefit received, being far greater than the misery
whicli comes by the first Adam, and abounding beyond it.
And it is by no means consistent witli the apostle's scope, to
.suppose, that the benefit which we have by (ilirist, as the aii-
^'«I.. VI. '5 A
386 ORIGINAL SIN.
titypc of Adam, liere mainly insisted on, is without any grace
at all, being only a restoration to life ot such as never deserv-
ed death.
Another thing observable in the apostle's scope from the
beginning of the epistle, is, he endeavors to shew the gieat-
iiess and absoluteness of the dependence of all mankind on
the redemption and righteousness of Christ, for justification
and life, that he might magnify and exalt the Redeemer ;
which design his wiiole heart was swallowed up in, and may
be looked upon as the main design of the whole epistle. And
this is what he had been upon in the preceding part of this
chapter ; inferring it from the same argument, the utter sin-
fulness and ruin of all men. And he is evidently still on the
same thing in this place, from the 12th verse to the end ;
^peaking of the same justification and righteousness, which
he had dwelt on before, and not anoti>er totally diverse. No
wonder, when the apostle is treating so fully and largely of
our restoration, righteousness, and life by Christ, that he is
led by it to consider our fall, sin, death, and ruin by Adam ;
and to observe wherein these two opposite heads of mankind
agree, and wherein they differ, in the manner of conveyance
of opposite influences and communications from each.
Thus, if the place be understood, as it used to be under-
stood by orthodox divines, the whok stands in a natural, easy,
and clear connexion with the preceding part of the chapter,
and all the former part of the epistle ; and in a plain agree-
ment with the express design of all that the apostle had been
saying ; and also in connexion with the words last before
spoken, as introduced by the two immedrately preceding
verses, where he is speaking of our justification, reconcilia-
tion, and salvation by Christ ; which leads the aposik directly
to observe, how, on the contrary, we have sin and death by
Adam. Taking this discourse of the apostle in its true and
plain sense, there is no need of great extent of learning, or
depth of criticism, to find out the connexion : But if it be un-
derstood in Dr. Taylor's sense, the plain scope and connex-
ion are wholly lost, and there was truly need of a skill in crit-
icism, and art of discerning, beyond or at least diilercnt from
ORIGINAL SIN. S«7
that of former divines, and a faculty of seeing something afar
off, which other men's sight could not reach, in order to find .
out the connexion.
What has been ah-eady observed, may suffice lo shew the
apostle's general scope in this place. But yet there seem to
be some other things, which he has his eye to, in several ex-
pressions ; some particular things in the then present state,
temper and notions of the Jews, which he also had before
spoken of, or had reference to, in certain places of the fore-
going part of the epistle. As particularly, the Jews had a
very superstitious and extravagant notion of their law, deliv-
ered by Moses ; as if it were the prime, grand, and indeed
only rule of God's proceeding with mankind as their judge,
both in men's justification and condemnation, or from whence
all, both sin and righteousness, were imputed ; and had no
consideration of the law of nature, written in the hearts of the
Gentiles, and of all mankind. Herein they ascribed infinite-
ly too much to their particular law, beyond the true design of
it. They vxade their boast oftlie latv ; as if their being distin-
guished from all other nations by that great privilege, the giv-
ing of the law, sufficiently made them a holy people, and God's
children. This notion of theirs the apostle evidently refers to,
chap.ii. 13, 17, 18, 19, and indeed through that whole chapter.
They looked on the law of Moses as intended to be the only
rule and means of justification ; and as such, trusted in the
works of the law, especially circumcision ; which appears by
the 3d chapter. But as for the Gentiles, they looked on them
as by nature sinners, and children of wrath ; because born of
uncircumcised parents, and aliens from their law, and who
themselves did not know, profess and submit to the law of
Moses, become proselytes, and receive circumcision. What
they esteemed the sum of their wickedness and condemna-
tion, was, that they did not turn Jews, and act as Jews.* This
notion of theirs the apostle has a plain respect to, and endeav-
* Here are worthy to be observed tlie things which Dr. Taylor himself
i.ays to the same purpose, K-cy, ^ 302, 303, and Preface to Paraph, on Epist,
-.0 Rom. p, 144, 43.
388 ORIGINAL SIN.
ors to convince them of the falseness of, in chapter ii, \t....\t.
And he has a manifest regard again to the same thing here,
in the 12th, 13th, and 14th verses of chapter v. Which may
lead us the more clearly to see the true sense of those verses ;
about the sense of which is the main controversy, and the
meaning of which being determined, it will settle the mean-
ing of every other controvciled expression through the whole
discourse.
Dr. Taylor misrepresents the apostle's argument in these
verses (Which as has been demonstrated, is in his sense aU
together vain and impertinent.) He supposes, the thing
which the apostle mainly mtends to prove, is, that deaf/i or
mortality does not come on mankind by personal sin ; and that
he would prove it by this medium, that death reigned when
there was no law in being which threatened personal sin with
death. It is acknowledged, that this is implied, even that
dtath came into the world by Adam's sin : Vet this is not the
main thing the apostle designs to prove. But his main point
evidently is, that sin and guit'ty and Junt exfiosedness to death
and ruin, came into the world by Adam's sin ; as righteous-
luss, juatijication, and a title to eternal life come by Christ,
Which point he confirms by this consideration, that from the
veiy time when Adam sinned, these things, viz. sin, guilt,
and desert of ruin, became universal \n\\\t world, long before
the law given by Moses to the Jewish nation had any being.
The apostle's reniark, that sin entered into the world by
one man, who wastlu; I'aiher of the whole human race, was an
observation which afforded proper instruction for the Jews,
who looked on tl-.emselves as an holy people, because they
had the law of IVIoscs, and were the children of Abraham, an
h"lv father ; while they looked on other nations as by nature
unholy and sinners, because they were not Abraham's child-
dren. He leads them up to an higher ancestor than this pa-
triarch, even to Adam, who being equally the father of Jews
and Gentiles, both alike come from a sinful father ; from
whom guilt and pollution were derived alike to all mankind.
And this the apostle provts by an argument, which of all that
could possibly be invented, tended the most briefly and direct-
ORIGINAL SIN. 389
)y to convince the Jews ; even by this reflection, that death
had come equally on all mankind from Adam's time, and that
the posterity of Abraham vpcre eqiialh subject to it with the rest
of the world. This was apparent in/act, a thin;^ they all knew.
And the Jews had always been taught that death (which began
in the destruction of the body, and of this present life) was
the proper punishment of sin. This they were taught in
Moses' history of Adam, and God's first threatening of pun-
ishment for sin, and by the constant doctrine of the law and
the prophets, as has been already observed.
And the apostle's observation, that sin tvas in the ivorld
long before the law was given, and was as universal in the
world from the times of Adam, as it had been among the
Heathen since the law of Moses, this shewed plainly that
the Jews were quite mistaken in their notion of their particu-
lar law, and that the law which is the oViginal and universal
rule of righteousness and judgment for all mankind, was
another law, of far more ancient date, even the law of nature,
which began as early as the human nature began, and was
established with the first father of mankind, and in him with
♦he whole race : The positive precept of abstaini-it; from
the forbidden fruit, being given for the trial of his compliance
with this law of nature ; of which the main rule is supreme
regard to God and his will. And the apostle proves that it
must be thus, because, if the law of Moses had been the
highest rule of judgment, and if there had not been a superi-
or, prior, divine rule established, mankind in general would
not have been judged and condemned as sinners, before that
was given, (for " sin is not imputed, when there is no law")
«s it is apparent in fact they were, because death reigned be-
fore that time, even from the times of Adam.
It may be observed, the apostle in this episile, and that
to the Galatians, endeavors to convince the Jews of these two
things, in opposition to the notions and prejudices they had
entertained concerning their law. 1. That it never was in-
tended to be the covenant, or method by which they should
actually he Just/Jed. 5. That it was not the highest and uni-
3S0 ORIGINAL SIN.
■versal rule or law, by which mankind in general, and particu-
larly the Heathen world, were condemned. And he proves
both by similar arguments. lie proves that the law of Mo-
ses was not the covenafit, by which any of mankind were to ob-
tain yw.s/'i/?ca//o7J, because that covenant was of older date, being
expressly established in the time of Abraham, and Abraham
himself was jusUJicd by it. This argument the apostle par-
ticularly handles in the 3d chapter of Galatians, especially in
verses 17, 18, 19. And this argument is also made use of
in the apostle's reasonings in the 4th chapter of this epistle
to the Romans, especially verses 13, 14, 15. He proves also
that the law of Moses was not ihe prhne rule of judgment, by
which mankind in general, and particularly the Heathen
world, were coyjdeimied. And this he proves also the same
■way, viz. by shewing this to be of older date than that law,
and that it was established with Mam. Now these things
tended to lead (he Jews to right notions of their law, not as
the intended method of justification, nor as the original and
universal rule of condemnation, but something superadded to
both, both being of older date, superadded to the latter., to il-
lustrate and confirm it, that the offence might abound; and
superadded to the former, to be as a schoolmaster, to prepare
men for the bencfils of it, and to magnify divine grace in it,
that this might much more abound.
The chief occasion of the obscurity and difficulty which
seems to attend the scope and connexion of the various clauses
in the three first verses of this discourse, particularly the l3iU
and 14th verses, is, that there are ivjo things (although things
closely connected) which the apostle has in his eye at once,
in which he aims to enlighten them he writes to ; which
-will not be thought at all strange by them that have been con*
versant with, and have attended to this apostle's writings.
He would illustrate the grand point he had been upon from
the beginning, CMtwjustiJication through Christ's righteousiicis
clo7ic, by shewing how we arc originally in a sinful, miserabl9
state, and how we derive this sin and misery from Adam,
and how we are delivered and justified by Christ as a second
Adam. At the same time he would confute tiiose foolish
ORIGINAL SIN. 391
and corrupt notions of the Jews, about their nation and their
la7Vi that were very inconsistent with these doctrines. And
be here endeavors to establish, at once, these two things in
opposition to those Jewish notions.
1. That it is our natural relation to Adam, and not to
Abraham, which determines our native, moral state ; and
that therefore the being natural children of Abraham, will
not make us by nature holy in the sight of God, since we
are the natural seed of sinful Adam ; nor does the Gentiles'
being not descended from Abraham, denominate them sinners^
any more than the Jews, seeing both alike are descended
from Adam.
2. That the law of Moses is not the prime and general
law and rule of judgment for mankind, to condemn them, and
denominate them sinners ; but that the state they are in with
regard to a higher, more ancient and universal law, deter-
mines mankind in general to be sinners in the sight of God,
and liable to be condemned as such. Which observation is,
in many respects, to the apostle's purpose ; particularly in
this respect, that if the Jews were convinced, that the law,
which was the prime rule of condemnation, was given to all^
was common to all mankind, and that all fell under condem-
nation ihrough the violation of that law by the common father
of all, both Jews and Gentiles, then they would be led more
easily and naturally to believe, that the method of justification
which God had established, also extended equally to all man-
kind ; and that the Messiah, by whom we have this justifi-
cation, is appointed, as Adam was, for a common head to all,
both Jews and Gentiles.
The apostle's aiming to confute the Jewish notion, is the
principal occasion of those words in the 15th verse : " For
until the law, sin was in the world ; but sin is not imputed,
when there is no law."
As to the import of that expression, '< Even over them
that had not sinned after the similitude of Adam's transgres-
sion," not only is the thing signified by it, in Dr. Tay-
loi*s sense of it, not true; or if it had been true, would
have been impertinent, as has been shewn ; but his intevpre-
S92 ORIGINAL SIN.
tation IS, otherwise, very much stravied and unnatural. Ac-
cording to him, by " sinning after the simihtude of Adain'j
transgression," is not meunt any similitude of the act of sin»
ning, nor of the command sinned against, nor properly any
circumstance of the sin ; but only the similitude of a circum-
stance of the command, viz. the threatening it is attended with,
A far fetched thing, to be called a similitude .of sinning ! Be-
sides this expression in such a meaning, is only a needless,
impertinent, and awkward jr/un/m^' over again the same thing,
which it is supposed the apostle had observed in the forego-
ing verse, even after he had left it, and had proceeded another
step in the series of his discourse, or chain of arguing. As
thus, in the foregoing verse the apostle had plainly laid down
his argument, (as our author understands it) by which he
would prove, death did not come by personal sin, viz. that
death reigned before any law, threatening death for personal
sin, was in being ; so that the sin then committed was against
no laiif, threatening death for personal sin. Having laid this
down, the apostle leaves this part of his argument, and pro-
ceeds another step. Xevrtheless death reigned from Adam tb
Moses; and then returns, in a strange, unnatural manner,
and refieat3 that argument or assertion again, but only more
obscurely than before, in these words, Even over them that
had not sinned after the similitude of Adam's transgression, i. e.
over thtm that had not sinned against a law threatening death
for personal sin. Which is jubt the same thing as if the
apos>tlt had said, " They that sinned before the law, did not siu
against a law threatening death for personal sin ; for there
was no Ruch law for any to sin agaihst at tliat time : J^ever-
theless death reii^ned at that lime, even o,<er such as did not
tin against a law threatening death for personal sin." Which
htter clause adds nothing to the premises, and tends nothing
to illustrate what was said before, but rather to obscure and
darken it. The pi^r icle xai, even, when prefixed in this man-
ner used to signify sometliing additional, some advance in the
sense or argunicnt ; implying that tlie words following ex-
press something more, or express the same thing more fully,
plainly, or forcibly. But to unite two clauses by such a par-
ORIGINAL SIN. 393
licle, m such a manner, when there is noihlng besides a flat
repetition, with no superadded sense or force, but rather a
greater uncertainty and obscurity, would be very unusual, and
indeed very absurd.
I can see no reason why we should be dissatisfied with
that explanation of this clause, which has more commonly
been given, viz. That by thnn ivho have not sinned after the
similitude of Adam* s transgression^ are meant infants ; who,
though they have indeed sinned in Adam, yet never sinned as
Adam did, by actually transgressing in their own persons ;
unless it be that this interpretation is too old., and too common.
It was well known by those the apostle wrote to, that vast
numbers had died in infancy, within that period which the
apostle speaks of, particularly in the time of the deluge ; and
it would be strange the apostle should not have the case of
such infants in his m.ind ; even suppqsing his scope were
what our author supposes, and he had enly intended to prove
that' death did not come on mankind for their personal sin.
How directly would it have served the purpose of proving
this, to have mentioned so great a pan of mankind that are
subject to death, who, all knew, never committed any sin ia
M«'r o%v7i persons ? How much more plain and easy the
proof of the point by that, than to go round about, as Dr.
Taylor supposes, and bring in a thing so dark and uncrrtaiii
as this. That God never would bring death on all mankind
for personal sin, (though they had personal sin) without ai>
express, revealed constitution ; and then to observe that
there was no revealed constitution of this nature from Adam*
to Moses ; which also seems a thing without any plain evi-
dence ; and then to infer that it must needs be so, that it
could come only on occasion of Adam's sin, though not for
his sin, or as any punishment of it ; which inference also is
very dark and imintelligible.
If tiie apostle in this place meant those who never sinned
by their personal act, it is not strange that he should express
this by their not sinning- after the similitude of Ada }i's trans"
grrssicn. We read of two ways of men's being like Adam,
or in which a similitude 'o him is ascribed to men : One is
Vol. VI. 5 B
i94, ORIGINAL SIN.
a beinjj bep^otten or born in his image or likeness, Gen. v. S.
Another is a transgressing God's covenant or law, likp hirrif
Hos vi 7. « They, like Adam, (so in the Heb. and Vulg.
Lat.) have transgressed the covenant." Infants have the
fornier similitude, but not the latter. And it was very
na'ural, when the apostle would infer that infants become
sinners by that one act and offence of Adam, to observe
that they had not renewed the act of sin themselves, by
any second instance ofa like sort. And such might be the
state of language among Jews and Christians at that day, that
the apostle might have no phrase more aptly to express this
meaning. The manner in which the epithets, fiersonal and
actual, are used and applied now in this case, is probubly of
later date and more modern use.
And then this supposition of the apostle's having the case
of infants in view, in this expression, makes it more to his
purpose, to mention death reigning before the law of Moses
was given. For the Jews looked on all nations, besides
themselves, as sinners^ by virtue of (heir laiv ; being made so
especially by the law of circumcision, given first to Abraham,
and completed by Moses, making the want of circumcision
a legal /?o//urzon, utterly disqualifying for the privileges of the
sanctuary. This law, the Jews supposed, made the very in-
fants of the Gentiles sinners, polluted and hateful to God;
they being uncircumcised, and born of uncircumcised parents.
But the apostle proves against these notions of the Jews, that
the nations of the world do not become sinners by nature,
and sinners from infancy, by virtue of their law, in this man-
ner, hut by Adam's sin ; inasmuch as infants were treated
as sinners long before the law of circumcision was given, as
well as before they had committed actual sin.
What has been said, may, as 1 humbly conceive, lead us
to that which is the true scope and sense of the apostle in
these three verses ; which I will endeavor more briefly to
represent in the foilowing paraphrase.
" The things which I have 12. Wherefore, an by one
largely insisted on, viz. the man sin entered into the r.wldy
evil that is in the world, the and death by sin ; and so deatfi
ORIGINAL SIN. 395
general wickedness, guilt and flashed ufion all men^ Jot that
ruin of mankind, and the op- all have sinned.
posite good, even justification
and life, as only by Christ,
lead me to observe the likeness
of the manner in which they
are each of them introduced.
For it was by one man, that
the general corruption and
guilt which I have spoken of,
came into the world, and con-
demnation and death by sin :
And this dreadful punishment
and ruin came on all man-
kind by the great taw of works,
originally estal)lished with man-
kind in their first father, and
by his one offence, or breach
of that law ; all thereby be-
coming sinners in God's sight,
and exposed to final destruc-
tion.
" It is manifest that it was 13. For until the law,sin ivas
in this way the world became in the world ; but sin is not
sinful and guilty ; and not in im/mted, when there in no la'W.
that way which the Jews sup-
pose, viz. That their law,
given by Moses, is the grand,
universal rule of righteous-
ness and judgment for man-
kind, and that it is by being
Gentiles, uncircumcised, and
aliens from that law, that the
nations of the world are con-
stituted smncra, and unclean.
For before the law of Moses
was given, mankind were all
looked upon by the greatJudge
39C ORIGINAL SIN.
as sinners, by corrnption and
guilt derived fiom Ada n's
vi'Iation of the oritjinal law.
of works ; which shews that
the original, universal rule of
ricjhteousness is not the law
of Moses ; for if so, there
would liave been no sin imput-
ed before that was given, be-
cause sin is not imputed when
there is no law.
" But that at that time sin U. J^'everthelesa, death
was im/mted^ and men were reigned from Adam to Moaea^
by their Judge reckoned as even over them that had not sin»
sinners, throus:;h guilt and ned after the similitude of Ad'
corruption derived from Ad- c;«'« transgression.
am, and condemned for sin to
deaths the proper punishment
of sin, we have a plain proof;
in that it appears in fact, all
mankind, during that whole
time which preceded the law
of Moses, were subjected to
that temporal death, which is
the visible introduction and
image of that Utter destruc-
tion which sin deserves, not
excepting even infants, who
could be sinners no other way
than by virtu*^ of Adam's
transgression, having never in
their own persons actually sin-
ned as Adam did ; nor could
at that time be made polluted
by the law of Mosc<^, as being
uncircuuicised, or Iiorn of un-
circumcisecj parents."
ORIGINAL SIN. 39r
Now, by way of reflection on the whole, I would observe,
that though there are two or three expressions in this para-
graph, Rom. V. 12, &c. the design of which is attended with
some difficulty and obscurity, as particularly in the 13th and
14th verses, yet the scope and sense of the discourse in gen-
eral is not obscure, but on the contrary very clear and mani-
fest ; and so is the particular doctrine mainly taught in it.
The apostle sets himself with great care and pains to make it
plain, and precisely to fix and settle the point he is upon.
And the discourse is so framed, that one pari of it does great-
ly clear and fix the meaning of other parts ; and the whole is
determined by the clear connexion it stands in with other
parts of the epistle, and by the manifest drift of all the pre-
ceding part of it.
The doctrine of Original Sin is not only here taught, but
most plainly, explicitly, and abundantly taught. This doc-
ta-ine is asserted, expressly or implicitly, in almost every
verse, and in some of the verses several times. It is fully
implied in that first expression in the 12th verse, " By one
man sin entered into the world." The passage implies, that
sin became universal in the world ; as the apostle had before
largely shewn it was ; and not merely (which would be a tri-
fling, insignificant observation) that one man, who was made
first, sinned first, before other men sinned ; or, that it did not
80 happen that many men began to sin just together at the
same moment. The latter part of the verse, " And death by
sin, and so death passed upon all men, for that (or, if you will)
unto nvhich) all have sinned," shews, that in the eye of the
Judge of the world, in Adam's first sin, all sinned ; not only
in some sort, but all sinned so as to be exposed to that death,
and final destruction, which is the proper ivaqes of sin. The
same doctrine is taught again twice over in the 14th verse.
It is there observed, as aproof of this doctrine, that " Death
reigned over them which had not sinned after the similitude
of Adam's transgression ;" i. e. by their personal act ; and
therefore could be exposed to death, only by deriving guilt
and pollution from Adam, in consequence of his sin. And it
ts taught again m those words, « Who is the figure of him'
S9B ORIGINAL SIN.
that was to come." The reseniblunce lies very much in this
circumstance, viz. our deriving sin, guilt, and punishment by
Adam's sin, as we do righteousness, justification, und the re-
ward of life by Christ's obedience ; for so the apostle explains
himself. The same doctrine is expressly taught again, verse
15. " Through tlie offence of one, many be dead," And again
twice in the :6th verse. " It was by one that sinned ;" i. c it
was by Adam, that guilt and punishment (before spoken of)
came on mankind : And in these words, '• Judgment was by
one to condemnation." It is again plainly and fully laid
down in the 17th verse, « By one man's offence, death reign-
ed by one." So again in the 18th verse, « By the oflfence of
one, judgment came upon all men to condemnation." Again
very plainly in the 19th verse, " By one man's disobedience,
many were made sinners."
And here is every thing to determine and fix the meaning
of all important terms, that the apostle makes use of: As,
the abundant use of them in all parts of the New Testament ;
and especially in this apostle's writings, which make up a
very great part of the New Testament : And his repeated
use of them in this epistle in particular, especially in the
preceding part of the epistle, which leads to and introduces
this discourse, and in the former part of this very chapter ;
and also the light, that one sentence in this paragraph casts
on another, wliich fully settles their meaning : As, with res-
pect to the words junti^cadon, right couNneas and condemnation ;
and above all, in regard of the word ■«>:, which is the most
important of all, with relation to the doctrine and controversy
we are upon. Besides the constant use of this term every
where else through the New Testament, through the epistles
of this apostle, this epistle in particular, and even the former
part of this chapter, it is often repeated in this very para-
graph, and evidently used in the very sense that is denied to
belong to it in the end of verse 12, and verse 19, though owned
every where else : And its meaning is fully determined by
the apostle's varying the term ; using logt-ther ^vith it, to sig-
nify llie same thing, such a variety of other synonymous
words, such as offence^ transgression, disobedience. And fur-
ORIGINAL SIN. 399
ther, to put the matter out of all controversy, it is particularly
and expressly and repeatedly distinguished from that which
our opposers would exfilain it by, viz. condemnation and death.
And What is meant by sin's entering into (he ivorld, in verse
12, is determined by a like phrase of sin's being in the worlds
in the next verse. And that by the offence of one, so oiten
spoken of here, as bringing death and condemnation on all,
the apostle means the sin of one, derived in its guilt and pol-
lution to mankind in general, is a thing which (over and above
all that has been already observed) is settled and determined
by those words in the conclusion of this discourse, verse 20.
« Moreover, ihe law entered, that the offence might abound :
But where sin abounded, grace did much more abound."
These words plainly shew, that the offence spoken of so often,
and evidently spoken of still in these words, which was the
offence of one man, became the sin of all. For when he says,
" The law entered, that the offence might abound," his mean-
xns^ cannot be, that the offence of Adam, merely as his per-
sonally, should abound ; but, as it exists in its derived guilt,
corrupt influence, and evil fruits, in the sin of mankind in
general, even as a tree in its root and branches.*
It is a thing that confirms the certainty of the/?ro&/'of the
doctrine of Original Sin, which this place affords, that the ut-
most art cannot pervert it to another sense. What a variety
of the most artful methods have been used by the enemies of
this doctrine, to wrest and darken this paragraph of holy wiit,
which stands so much in their way, as it were to force the
Bible to speak a language that is agreeable to their mind !
How have expressions been strained, words and phrases rack-
• The offence, according to Dr Taylor's explanation, does not abound
by the law at all really and truly, in any sense ; neither the sin, nor the pun-
ishment. For ha savs, " The meaning is not, that men should be made more
wicked ; but, that men should be liable to death for every transgression.''
But after all, they are liable to no more deaths, nor to any worse deaths, if
t,hcy are not more sinful : For they were to have punishments accoiding to
their desert, before. Such as died, and went into another world, before the
law of Mos s was given, were punished according to their deserts ; and the
law, when it came, threatened no moie.
400 OKTGINAL SIN.
ed ! What strange figures of speech have been invented, and
with violent hards thrust into the apostle's mouth ; and then
with a bold countenance and magisterial airs obtruded on the
world, as from him l....But, blessed be God, we have his worda
as he delivered them, and the rest of the same epistle, and his
other writings to compare with them ; by which his meaning
stands in too strong and glaring a light to be hid by any oi
the artificial mists which they labor to throw upon it.
It is really no less than abusing the scripture and its read-
ers, to represent this paragraph as the most obscure of all the
places of scripture, that &peak of the consequences of Adam's
sin ; and to treat it as if there was need first (o consider other
places as more filain. Whereas, it is most manifestiy a place
in which these things are declared, beyond ail, the most plain-
ly, particularly, precisely, and of set purpose, by that great
apostle, who has most fully explained to us those doctrines
in general, which relate to the redemption by Christ, and the^
sin and misery we are redeemed from. And it must be now
left to the reader's judgment, whether the Christain church
has not proceeded reasonably, in looking on this as a place of
scripture most clearly and fully treating of these things, and
in using its determinate sense as an help to settle the meaning
of many other passages of sacred writ.
As this place in general is very full and plain, so the doc-
trine of the corruption of nature, as derived from Adam, and
also the imputation of his first sin, are bot/i clearly taugiit in
it. The i»i/iufation of Adam's one transgression, is indeed
most directly and frequently asserted. We are here assured
that bi; one man's sin, death fiassed on oil ; all being adjudged
to this punishment, as having s/Vmrc/ (so it is implied) in that
one man's sin. And it is repeated over and over, that all are
condemned^ many are dead, tnatiy made sitmersy 8tc. iJy one nian't
offence, by the disrjbedience of one, and by one offence. And the
doctrine of original defiravity is also here taught, when the
apostle says, By one man sin entered into the -world ; havin.i; a
plain respect (as hath been shewn) to that univeisal coriup-
tion and wickedness, as well as guilt, which he h^d before
largely treated of.
ORIGINAL SIN- 40 ]
PART III
Ohserving the Evidence given us, relative to the
Doctrine 0/ Original Sin, in what the Scrip-
tures reveal concerning the Redemption by
Christ.
CHAPTER I.
The Evidence o/Original Sin, /ronz the JVaiure of Redcrfifi-
tion in the firocurement of it.
ACCORDING to Dr. Taylor's scheme, a very great part
of mankind are the subjects of Christ's redemfition, who live
and die perfectly innocent^ who never have had, and never will
have any sin charged to their account, and never are either the
subjects of, or exposed to any punishment whatsoever, viz. all
that die in infancy. They are the subjects of Christ's re-
dem/ition, as he redeems them from death, or as they by his
righteousness hay e justif cation, and by his obedience are made
righteous, in the resurrection of the body, in the sense of Rom.
V. 18, 19. And all mankind are thus the subjects of Christ's
redemption, while they are perfectly guiltless, and ex.'oscd
to no punishment, as by Christ they are intilled to a resurrec-
tion. Though, with respect to such persons as have sinn'd,
he allows it is w seme sort by Christ and his fTeath, 'hat ihey
are sfived from sin, and the punishment nf it
Vol. VI. 3 C
432 ORIGfNAL SIN.
Now let us see whether such a scheme well consists witTi-
the scripture account of the redemption by Jesus Ciirist.
I. The representations of the redemption by Christ, every-
where in scripture, lead us to suppose, that all whom he came
to redeem, are sinners ; that his salvation, as to the term
from nvhich (or the evil to be redeemed from) in all is sin^ and
the deserved punishment of sin. It is natural to suppose, that
when he had his name Jesus, or Saviour, given him by God's
special and immediate appointment, the salvation meant by
that name should be his salvation in general ; and not only a
part of his salvation, and with regard only to some of them
?hat he came to save. But this name was given him to sig-
nify his saving his peofile from their sins, Matth, i. 21. And
the great doctrine of Christ's salvation is, that he came into
the world to save sinners, 1 Tim. i. 15. And that Christ hath
once suffered, the just for the unjust, 1 Pet. iii. 1 8. In this was
■manifested the love of God towards us (towards such in genera!
as have the benefit of God's love in giving Christ) that God
sent his only begotten Son into the world, that we might live
through him. Herein is love, that he sent his sc^n to be the fire-
pitiation for our sins, 1 John iv. 9, 10. Many other texts
might be mentioned, which seem evidently to suppose, that
all who are redeemed by Christ, are saved from sin. We are
led by what Christ himself said, to suppose, that if any are
jiot sinners, they have 720 need of him as a redeemer, any
more than a well man of a physician, Mark ii. 17. And that
men, in ord<;r to being the proper subjects of the mercy 01
God through Christ, must first be in a state oi sin, is implied
in Gal. iii. 22. " But the scripture hath concluded all under
sin, that the promise by faith of Jesus Christ might be given
to them that believe." To the same effect is Rom. xi. 32.
These things are greatly confirmed by the scripture doc-
trine of sacrifccs. It is abundantly plain, by both old and
New Testament, that they were types of Christ's death, and
were for sin, end supposed sin in those for whom they w?re
offered. The apostle supposes, that in order to any having
the benefit of the efrrnal inlieritance by Christ, there must 0/
necessity be the death of the testator ; and gives that reason for
ORIGINAL SIN. 403
■=it, that ivithout sheddin!^ of blood there is no remissioriy Heb. ix.
15, &c. And Christ himself, in representing the benefit of
his blood, in the institution of the Lord's supper, under the
notion of the blood of a testament., calls it, The blood of tht
Kei!} Testament., shed for the remission of sins, Matth. xxvi. 28.
But according to the scheme of our author, many have the
eternal inheritance by the death of the testator, who never
'had any need of remission.
II. The scripture represents the redemption by Christ as
a redemption from deserved destruction ; and that, not merely
as it respects some particulars, but as the fruit of God's love
to mankind. John iii. 16. " God so loved the ivorld, that he
gave his only begotten son, that whosoever believeth in hina
should not perish, but have everlasting life :" Implying, that
otherwise they must perish, or be destroyed : But what ne-
cessity of this, if they did not deserve to be destroyed ? Now,
that the destruction here spoken of, is deserved destruction,
is manifest, because it is there compared to the perishing of
such of the children of Israel as died by the bile of the fiery
serpents, which God, in his wrath, for their rebellion, sent
amongst them. And the same thing clearly appears by the
last verse of the same chapter, « He that believeth ©n the
Son, hath everlasting life ; and he that believeth not the Son,
shall not see life, but the wrath of God abideth on him," or,
is left remaining on him : Implying, that all in general an
found under the rorath of God, and that they only of all man-
kind, who are interested in Christ, have this wrath removed,
and eternal life bestowed ; the rest are left with the ivrath of
God still remaining on them. The same is clearly illustrated
and confirmed by John v, 24. " He that believeth, hath ever-
lasting life, and shall not come into condemnation, but is
passed from death to life." In being passed from death to
life is implied, that before, they were all in a state of death ;
and they are spoken of as being so by a sentence oi condeiyina-
tion ; and if it be a just condemnation, it is a deserved con-
demnation.
III. It will follow on Dr. Taylor's scheme, that Christ's
redemption, with regard to a great part of them who are the
404 ORIGINAL SIN.
subjects of it, is not only a redemption fron» no muy but from
no calamity, and so from no evil of any kind. For as to deathf
which infants are redeemed from, they never were subjected
to it as a calamity, but purely as a benefit. It came by no
threatening or curse denounced upon or through Adam ; the
covenant with him being utterly abollslied, as to all its force
and power on mankind (according to our author) before the
pronouncing of the sentence of mortaliiy. Therefore trouble
and death could be appointed to innocent mankind no other
way than on the foot of another covenant, the covenant of
grace ; and in this channel they come only as favors, not as
evils. Therefore they could need no medicine or remcdvj
for they had no disease. Even death itself, which it is sup-
posed Christ saves them from, is only a medicine ; it is pre-
venting physic, and one of the greatest of benefits. It is ri-
diculous to talk of persons needing a medicine, or a physician
to save them from an excellent medicine ; or of a remedy
from a happy remedy ! If it be said, though death be a ben-
efit, yet it is so because Christ changes it, and turns it into a
benefit, by procuring a resurrection : I would here ask. What
can be meant by turning or c/ianging it into a benefit, when it
never was otherwise, nor could ever jusllij be otherwise ? Jn-
fants could not be brought under death as a calamity ; for
they never deserved it. And it would be only an abuse (be it
far from us, to ascribe such a thing to Cod) in any being, to
jBake the offer to any poor sufferers, of a redeemer from
some calamity, which he had brought upon them without the
least desert of it on ihcir part.
But it is plain, that death or mortality was not at first
brought on mankind as a blessing, on the foot of the cove-
nantof giace through Christ ; and that Christ and grace do not
bring mankind under death, hm find them under it. 2 Cor. v.
14, " We thus judge, that if one died for all, then were all
dead." Luke xix. 10, " The Son of man is come to seek
and to save that which was lost." The grace which appears
in providing a deliverer from ahy state, supposes the subject
vo be in that state prior to that grace and deliverance ; and
not that such a state is first introduced by that grace. In our
ORIGINAL SIN. 405
author's scheme, there never could be any sentence of death
or condemnation that requires a Saviour from it ; because
the very sentence itself, according to the true meaning of it,
implies and makes sure all that good which is requisite to
abolish and make void the seeming evil to the innocent sub-
ject. So that the sentence itst If is in effect the deliverer, and
there is no need of another deliverer to deliver from that sen-
tence. Dr. Taylor insists upon it, that " Nothing comes up-
on us in consequence of Adam's sin, in any sense, kind or
degree, inconsistent with the original blessirig pronounced on
Adam at his creation ; and nothmg but what is perfectly
consistent with God's blessing, love and goodness, declared
to Adam as soon as he came out of his Maker*s hands."* If
the case be so, it is certain there is no evil or calamity at all
for Christ to redeem us from ; unless things agreeable to the
divine goodness^ love and blessing, are things which we need
redemption from.
IV. It will follow, on our author's principles, not onlv
with respect to infants, but even adult persons, that redemp-
tion is needless, and Christ is dead in vain. Not only is there
no need of Christ's redemption in order to deliverance from
any consequences of Adam's sin, but also in order to perfect
freedom from personal sin, and all its evil consequences
For God has made other sufficient provibion for that, viz. c
sufficient power aJid ability, in all mankind, to do all their duty,
and wholly to avoid sin. Yea, this author insists upon it,
that " when men have not sufficient power to do their duty,
they have no dutij to do. We may safely and assuredTy con-
clude, (says he) that mankind in all parts of the world, have
sufficient power to do the duty which God requires of them ;
and that he requires of them no more than they have suffi-
cient powers to do."t And in another place4 " God has
given powers equal to the duty which he expects." And he
expresses a great dislike at R. R's supposing <» that our pro-
pensities to evil, and temptations, are too strong to be effcctU"
afhj and constantly resisted, or that we are unavoidably siniul vn
"• P. 88, 89, S. + P. Ml, 63, 64, S. tP. 67,S'
406 ORIGINAL SIN.
a degree ; that our appetites and passions will be breaking out,
notwitlistandinG; our everlasting watchfulness."* These things
fully imply that men have in their own natural ability suffi-
cient means to avoid sin, and to be perfectly free from it ;
and so, from all the bad consequences of it. And if the
means are sufficient, then there is no need of more ; and
therefore there is no need of Christ's dying, in order to it.
"What Dr. Taylor says, in p. 72, 6'. fully implies that it would
be unjust in God to give mankind being in such circumstan-
ces, as that they would be more likely to sin, so as to be ex-
posed to final misery, than otherwise. Hence then, without
Christ and his redemption, and without any grace at all, mere
justice makes sufficient provision for our being free from sin
and misery, by our own power.
If all mankind, in all parts of the world, have such sufficient
power to do their whole duty, without being sinful in any de-
gree, then they have sufficient power to obtain righteousuess
by the law ; and then, according to the Apostle Paul. Christ
is dead in vain. Gal. ii. 21. " If righteousness come by the
law, Christ is dead in vain -"....ha, ►o;*«, without the article, brj
/aw, or the rule of right action, as our author explains the
phrase.f And according to the sense in which he explains
this very place, «' It would have frustrated or rendered useless
the grace of God, if Christ died to accomplish what was or
might have been effected by law itself, without his death. ":|
So that it most clearly follows from his own doctrine, that
Christ is dead in vain, and the grace of God is tiseless. The
same -apostle says, " If there had been a law which could have
given life, verily righteousness should have been by the law,"
Gal. iii. 21 ; i. e. (still according to Dr. Taylor's own sense)
if there was a law that man, in his present state, had suffi-
cient power perfectly to fulfil. For Dr. Taylor supposes
the reason why the law could not give life, to be, " not because
it was weak in itself, but through the weakness of our flesh,
and the infirmity of the human nature in the present stale."§
• P. 68, S. + Pref. to Par, on Rom. p. 143, 38. t Note on Fom.
v. 20, p. 297. S ^^^^'
ORIGINAL SIN. 40?
But he says, "We are under a mild dispensation of grace,
making allowance for our infirmities."* By our itifirmlties,
■we may upon good grounds suppose he means that infirmity
of human nature which he gives as the reason why the law
cannot give life. But what grace is there in making that al-
lowance for our infirmities, which justice itself (according to
his doctrine) most absolutely requires, as he supposes divine
justice exactly proportions our duly to our ability ?
Again, If it be said, that although Christ's redemption
•was not necessary to preserve men from beginning to sin, and
getting into a course of sin, because they have sufficient pow-
er in themselves to avoid it ; yet it may be necessary to de-
liver men, after they have by their own folly brought them-
selves under the dominion of evil appetites and passions. f I
answer, if it be so, that men need deliverance from 'hose
habits and passions, which are become too strong for them,
yet that deliverance, on our author's principles, would be no
salvation from sin. For, the exercise of passions which arc
too strong for us, and which we cannot overcome, is necessary,
and he strongly urges that a necessary evil can be no moral
evil. It is true, it is the effect of evil, as it is the effect of a
bad practice, while the man remained at liberty, and had pow-
er to have avoided it. But then, according to Dr. Taylor,
that evil cause alone is sin ; and not so, the necessary effect ;
For he says expressly, " The cause of every effect is alone
chargeable with the effect it produceth, or which proceedeth
from it. "I And as to that sin which was the cause, the man
needed no Saviour from that, having had sufficient fiotver in
himself to have avoided it. So that it follows, by our author's
scheme, that none of mankind, neither infants nor adult per-
sons, neither the more nor less vicious, -neither Jews nor Gen-
tiles, neither Heathens nor Christians, ever did or ever could
stand in any need of a Saviour ; and that, with respect to all,
the truth is, Christ in dead in vain.
* Page 92, S, + See p. 228, and also what he .'ays of the helpless state
oi the Heathen, in Par. and Notes 'on Rom. 7ii. and beginning of Chap. viii.
t P. 125.
408 ORIGINAL SIN.
If any should say, Although all manUind in all nc!;e9 hare
sufficient ability to do their whole duty, and so may by their
own power enjoy perfect freedom from sin, yet God/orMa«
that rhey would sin, and that after they had sinned, they
would need Christ's death ; I answer, it is plain by what the
apostle says in those places \yhich were just now men-
tioned, Gal. ii. 21, and iii. 21, that" God would have esteemed
it needless to t^ive his Son to die for men, .unless there had
been a prior impossibility of their Iiavinf* riighteousness by
jaw ; and that, if there had been a law which eouid have giv-
en life, this other way by the death of Christ would not have
been provided. And this appears to be agreeable to our
author's own sense of things, by his words which have been
cited, wherein he says, " It would hSiVe fries (rated or render-
ed iisrless the grace of God, if Christ died to accomplisli what
was or mig/it have been effected by law itself, vvithout his
death."
V. It will follow on Dr. Tayloi's scheme, not only that
Christ's redemption is 7ieedless for the saving from sin, or its
consequences, but also that it does no good that way, has no
tendency to any diminution oi sin in the world. For as to any
infiisicn of virtue or holiness into the heart, by divine power
through Christ or his redemption, it is altogether inconsistent
with this author's notions. With him, inwrought virtue, if
there were any such thing, would be no virtue ; not being
the effect of our own will, choice and design, but only of a
sovereign act of God's power.* And therefore, all that
Christ docs to increase virtue, is only increasing our talents,
our light, advantages, means and motives, as he often explains
the inatter.t But sin is not at all diminished. For he says,
Our duty 7nust be measured by our talf:nt$ ; as, a child that has
less talents, has less duty, and therefore must be no more ex-
posed to commit sin, than he that has greater talents, because
he that has greater talents, has more duty required, in exact
proportion.!: If so, he that has but ouc talent, has as much
* See pages i8o, 245, 250. + In p. 44, 50, and innumerable olhe'-
places, X See p. 234, 61, 64. ,.,70, S.
ORIGINAL SIN. 40S
(idvantage to perform that one degree of duty which is requir-
ed of him, as he that has^x^e talents, to perform \\\sjive de-
grees of duty, and is no more exposed to fail of it. And that
man's 5"i^?V^, who sins against greater advantages, means and
motives, is greater in proportion to his talents, f And there-
fore it will follow, on Dr. Taylor's principles, that men stand
no better chance^ have no more eligible or valuable probabili-
ty of freedom from sin and punishment, or of contracting but
little guilt, or of performing required duty, with the great
advantages and talents implied in Christ's redemption, than
without them ; when all things are computed, and put into
the balances together, the numbers, degrees and aggravations
of sin exposed to, degrees of duty required, &c. So that men
have no redemption from sin, and no new means of perform-
ing duty, that are valuable or worth any thing at all. And
thus the great redemption by Christ in every rc-pect comes
fo nothing, with regard both to infants and adult persons.
CHAPTER IL
.T/ie Evidence of the Doctrine of Original Sin from what
the Scrijilure teaches of the Application cf Redemjition.
THE truth of the doctrine of Original Sin is very clear-
ly manifest from what the scripture says of that change of
state which it represents as necessary to an actual interest ift
the spiritual and eternal blessings of the Redeemer's king-
dom.
In order to this, it speaks of it as absolutely necessary fop
every one, that he be regeneJated, or born again. John iii. 3,
* See Paraph, on Rom. ij< 9, also on vtree 12,
.Vol. VI. 3 D
410 ORIGINAL SIN.
"Verily, Tcrily, I say unto thee, except a man ytm^n tt»ti5i»^
be begotten again, or born again, he cannot see the kingdom
of God." Dr. Taylor, though he will not allow that this sig-
nifies any change from a state of natural firo/iensUy to sin, yet
supposes that the new birth here spoken of means a man's be-
ing brought to a divine life, in a right use and afifiUcation of the
natural fioivers, in a life of true holiness ;* and that it is the at-
tainment of those habits of virtue and religion, which gives tis
the real character of true Christians, and the children of God ;\
and that it is fmtting on the nenv nature of right action.\
But in order to proceed in the most sure and safe manner,
in our understanding what is meant in scripture by being born
again, and so in the inferences we draw from what is said of
the necessity of it, let us compare scripture with scripture,
and consider what other terms or phrases are used in other
places, where respect is evidently had to the same change.
And here I would observe the following things :
I. If we compare one scripture with another, it will be
sufficiently manifest, that by regeneration, or being begotten,
or born again, the same change in the state of the niind is sig-
nified with that which the scripture speaks of as effected in
true refientance and cojiversion. I put repentance and con-
version together, because the scripture puis them together,
Acts iii. 19, and because they plainly signify much the same
thing. The word, fAErafota, (repentance) signifies a change of
the mi7id ; as the word conversion means a change or turning
from sin to God. And that this is the same change with that
which is called regeneration, (excepting that this latter term
especially signifies the change, as the mind is fiassive in it)
the following things do shew.
In the change which the mind passes under in repentance
and conversion, is attained that character of true Christians,
which is necessary to the eternal privileges of such. Acts iii.
19. " Refient ye therefore, and be converted, that your sins
may be blotted out, when the times of refreshing shall come
from the presence of the Lord." And so it is with regcneva
» Page 144.. + Page 246, 248, % Page 251
ORIGINAL SIN. 411
tion ; as is evident from wliat Cluist says to Nicodemus, and
as is allowed by Dr. Taylor.
The change the mind passes under in repentance and con-
version, is that in which s&v'in^fait/i is attained. Mark i. 15.
« The kingdom of God is at hand : Repent ye, and believe
the gospel." And so it is with a being born again, or born of
God ; as appears by John i. 12, 13. <' But as many as re-
ceived him, to them gave he power to become the sons of
God, even to them that believe on his name, which were born,
not of blood, See. but of God."
Just as Christ says concerning conversion, Matth. xviii. 3.
" Verily, verily, I say unto you, except ye be converted and
become as little children, ye shall not enter into the kingdom
of heaven ;■' so does he say concerning being born again, in
what he spake to Nicodemus.
By the change men pass under in conversion, they become
as iitdc children.) which appears in the place last cited ; and
so they do by regeneration, 1 Pet. i. at the end, and chap, ii«
at the beginning. Being born again.... Wherefore, as newboj-n
itabes, desire, &c. It is no objection that the disciples, whom
Christ spake to in Matth. xviii. 3, were converted already t
This makes it not less proper for Christ to declare the neces-
sity of conversion to them, leaving it with them to tiy them-
selves, and to make sure their conversion ; in like manner as
he declared lo them the necessity of re/ientance, in Luke xiii.
3, 5. " Except ye repent, ye shall all likewise perish."
The change that men pass under at their re/ientance, is
expressed and exhibited by baptism. Hence it is called the
bafitism of repentance, ivom time to time, Matth. iii. 11, Luke
iii. 3, Acts xiii. 24, and xix. 4. And so is regeneration, or being
born again, expressed by baptism ; as is evident by such rep-
resentations of regeneration as those, John iii. 5. "Except
a man be born of water, and of the Spirit".. ..Titus iii. 5. « He
saved us by the washing of regeneration," Many other things
iftight be observed, to shew that the change men pass under
in their repentance and conversion, is the same with that which
they are the subjects of in regeneration. But these observa-
tions may be sufficient.
412 ORfCmAL SI>J.
11. The chanj^e which a man passes under when feoTu
again, and in his repentance and conversion, is the same thai:
the scripture calls the circumcision of the heart. This may
easily appear by considering,
That as regeneration is that in which are attained the hab-
its of true virtue and holiness, as has been shewn, and as is
Confessed ; so is circumcision of heart. Deut. xxx. 6. " And
the Lord thy God will circumcise thine heart, and the heart of
thy seed, to love the Lord thy God with all thine heart, and
\>ith all thy soul.**
Regeneration is that whereby men come to have the char-
acter of true Christians ; as is evident, and as is confessed ;
and so is circumcision of heart ; for by this men become Jews
inivardly, or Jews in the spiritual and Christian sense (and that
is the same as being true Christians) as of old firoselytes were
made Jews by circiirricision of the flesh. Rom. ii. 28, 29.
"For he is not a7fw,which is one outwardly ; neither is tnat
cirtumcision, which is outward in the flesh : But he is a Jew,
Avhich is one inwardly ; and circumcision is that of the heart,
in the spirit and not in the letter, whose praise is not of men,
but of God."
That circu7nc!sion of the heart is the same with conversion,
or turning from sin to God, is evident by Jer. iv. 1....4. " If
thou wilt retvirn, O Israel, return (or. convert unto me)....c/r-
cumcisp yourselves to the Lord, and put away the foreskins of
your heart.** And Deut. x. 16. " Circumcise therefore the
foreskiii of your heart, and be no more stiff"necked."
Circumcision of the heart is the same change of the heart
that men pass under in their repentance ; as is evident by Lc-
vit. xxvi. 41; ''If their uncircumcised hearts be humbled,
and they accept the punishment of their iniquity."
The change men pass under in regeneration, repentance,
and conversion, is signified by baptism, as has been shewn;
ard so is circumcision of the heart signified by the same thing.
Kone will deny that it was this internal circumcision, which
efold was signified by external circumci=icn ; nor will any
deny, now under the New Testament, that inward and spivit-
tal baptism* or the cleansing of the heart, is signified by- ex-
ORIGINAL SIN. 4 IS
tcrnal washine; or baptism. But spiritual circumcision and
spirittial baptism are the same thing ; both being the putting
iff the body of the sins of the Jiesh ; as is very plain by Col. ii
! 1, 12, 13, "'In whom also ye are circumcised with the a'r-
cumcision mafle without hands, in putting off the body of the
sitis ofthefesh, by the circumcision of Chrisi, buried with
him in baptism, wherein also ye are risen with him," &c.
III. This inward change, called regeneration and circum-
cision of the hearty which is wrodght in repentance and convert
sion, is the same with that spiritual resurrection so often spok-
en of, and represented as a dying unto sin, and living unto
righteousness.
Tiiis appears with great plainness in that last cited place.
Col. ii. "•' In whom also ye aie circumcised, with the circumi
cioion made without hands. ...buried with him in baptism,
wherein also ye are risen ivith him, through the faith of the
operation of God, £cc. And you, being dead in your sins,
and the uncircumcision of your flesh hath he quickened togeth-.
er with him ; having forgiven you all trespasses.
The same appears by Rom. vi. 3, 4, 5. " Know ye not,
that so many of us as were baptized into Jesus Christ, were
baptized into his death ? Therefore we are buried with hi in
by baptism into death ; that, like as Christ was raised up from
the dead, by the glory of the Father, even so we also should
walk in newness of life," ^c. Verse 11. " Likewise reckon
ye also yourselves to be dead unto sin, but alive unto God,
through Jesus Christ our Lord.
In which place also it is evident, by the words recited,
and by the whole context, that this spiritual resurrection is
that change, in which persons are brought to habits of hoii-
jiess and to the divine life, by which Dr. Taylor describes the
thing obtained in being bom again.
That a spiritual resurrection to a new divine life, should
be called a being born again, is agreeable to the language oi
Scripture, in which we £i.n^ ix resurrection is called a being
horn, or begotten. So those words in the 2d Psalm, " Thou
art my Son, this day have I begotten thee," are applied to
Christ's resurrection, Ac'.c- Kii;, Si So in Col i. 18, Christ i« •
A.H ORIGINAL SIN.
called ihe Jirst born from the dead ; and in Rev. i. 5, The first
begotten of the dead. The saints, in their conversion or sfiirit-
ual resurrection^ are risen with Christy and are begotten and
born idth him. 1 Pet. i. 3. " Which hath b.'gotten us again to
a lively hope, by the resurrection of Jesus Christ from the deadf
to an inheritance incorruptible." This inheritance is the
same thing with ihai kingdom of heaven, which men obtain by
being born again, according to Christ's words to Nicodemus ;
and that same inheritance of them that are sanctified, spoken of
as what is obtained in true conversion. Acts xxvi. 18. " To
turn them (or convert them) from darkness to light, and from
ihe power of Satan unto God, that they may receive forgive-
ness of sins, and inheritance among them that are sanctified^
through faith that is in me." Dr. Taylor's own words, in his
note on Rom. i. 4, speaking of that place in the 2d Psalm, just
now mentioned, are very worthy to be hero recited. He ob-
serves how this is applied to Christ's resurrection and exalta-
tion, in the New Testament, and then has this remark, " Note,
Begetting is conferring a new and happy state : A son is a
person put into it. Agreeably to this, good men are said to
be the sons of God, as they are the sons of the resurrection to
eternal life, which is represented as a vaKiy/inarix, a being be-
gotte)T, or born again, regenerated.^^
So that I tl-.ink it is abundantly plain, that the sfiiritual
resurrection spoken of in scripture, by which the saints are
brought to a new divine life, is the same Avith that being born
again, which Christ says is 7iecessarij for every one, in order
to his seeing the kingdom of God.
IV. This change, which men are the subjects of, when
they are born again, and circuyncised in heart, when they re-
fienty and are converted, and spiritually raised fro77i the dead, is
the same change which is meant when the scripture speaks
of making the heart and sfiirit new, or giving a nc^v heart and
sfiirit.
It is needless here to stand to observe, how evidently this
is spoken of as necessary to salvation, and as the change io
which are attained the habits of true virtue and holiness, and
the character of a true saint ; as has been observed oiirgen^
ORIGINAL SIN. 415
sration^ conversion., &c. and how apparent it is from thence,
that the change is the same. For it is as it were selfevident i
It is apparent by the phrases themselves, that they are differ-
ent expressions of the same thing. Thus repentance (|tMTavo»a.)
or the change of the mind, is the same as being changed to a
new mind, or a new heart and spirit. Conversion is the turn-
ing of the heart ; which is the same thing as changing it so,
that there shall be another heart, or a new heart, or a new
spirit. To be born again., is to be born anew ; which implies
a becoming wew, and is represented as becoming new born
babes : But none supposes it is the body, that is immediately
and properly new, but the mind, heart, or spirit. And so a
spiritual resurrection is the resurrection of the spirit, or rising
to begin a new existence and life, as to the mind, heart, or
spirit. So that all these phrases imply an having a new heart,
and being renewed in the spirit, according to their plain sig-
nification.
When Nicodemus expressed his wonder at Christ's de-
claring it necessary, that a man should be born again in order
to see the kingdom of God, or enjcy the privileges of the
kingdom of the Messiah, Christ says to him, '• Art thou a
master of Israel, and know est not these things ?" i. e. " Art
thou one set to teach others the things written in the law
and the prophets, and knowest not a doctrine so piainlv
taught in your scriptures, that such a change as I speak of,
h necessary to a partaking of the blessings of the kingdom of
the Messiah r"....But what can Christ have respect to in this,
unless such prophecies as that in Ezek. xxxvi. 25, 26, 27 I
Where God, by the prophet, speaking of the days of the Mes-
siah's kingdom., says, " Then will I sprinkle clean water upon
you, and ye shall be clean. ...^ new heart also will I give you,
and a new spirit will I put within you. ...and I will put my spir-
it within you." Here God speaks of having a new heart and
spirit, by being washed with water, and receiving the Spirit of
God, as the qualification of God's people, that shall enjoy the
privileges of the kingdom of the Messiah. How much is thia
like the doctrine of Christ to Nicodemus, of being born agar}:
41t> ORIGINAL SIN.
ofioater^ and of the spirit ? Wc have another like prophecy ia
Ezek. xi. 19.
Add to these thing;s, that regeneration, or a being born
i^gain^ and the reneiving {or makint^ new) by the Holy Ghost,
are spoken of as the same thing. Titus iii. 5. " By the wash-
ing of regeneration, and renewing of the Holy Ghosi."
v. It is abundantly manifest, that being bom again, a spir-
itually rising from the dead to newness of life rer.feiving a 7iet»
heart, and being renewed in the spirit of the mind-, these are the
same thing with that which is called putting off the old man,
and putting on the new 7nan.
The expressions are equivalent ; and the representations
are plainly of the same thing. When Christ speaks of being
born again, two births are supposed ; 2i first and a second ; an
old birth, and a new one : And the thing born is called man.
So what is born in the first birth, is the old man ; and what is
brought forth in the second birth, is the new man. That which
is born in the first birth (says Christ) hfiesh : It is the carnal
man, wherein we have borne the image of the earthly Adam,
■whom the apostle calls \\\e first man. That which is born in
the new birth, is spirit, or the spiritual and heavenly man :
"Wherein we proceed frorn Christ ihc second ?nan, the new
man, whb is made a quickening spirit, and is tiie Lord frotn-
heaven, and the head of the new creation. In the new birth,
men are represented as becoming new born babes (as was ob-
served before) which is the same thing as becoming new men.
And how apparently is what the scripture suys of the spir-
itual resurrection of the Christian convert, equivalent and of
the very same import with putting off the old man, and put-
ting on the neiv man ? So in Rom. vi. the convert is spoken of
as dtjing, and being buried with Christ ; which is explained in
the 6ili verse, by this, that " the old man is crucified that the
body of sin miglu he destroyed." And in the 4th verse, con-
verts in this chunge are spoken of as rising to newness of life.
Are not these things plain enough ? The apostle does in ef-
fect tell us, that when he speaks of that spiritual death and
resurrection which is in conversion, he means tlie sarhc thing
as tntcifving and burying the old man, and rising a new rncr
ORIGINAL SIN. 417
And it is most apparent, that spiritual drcumcision^ and
spiritual bafithm^ and the spiritual resurrection., are all the
same with putting off the old man^ and putting on the new 7nan.
This appears by Col. ii. 11, 12. " In whom also ye are cir-
cumcised with the circumcision made without hands, in put ting
ojf the body of the sins of the flesh, by the circumcision of
Christ, buried with him in baptism ; wherein also ye are risen
witli him." Here it is manifest, that the spiritual circumcis-
ion, baptism, and resurrection, all signify that chanj^e wherein
men put off the body of the sins ofthejlesh : But that is the
same thing, in this apostle's language, as putting off the old
man; as appears by Rom. vi. 6. " Our old man is crucified,
that the body of sin may be destroyed." A'ld that putting off
the old man is the same Avith putting off the body of sins ■, ap-
pears further by Ephes. iv. 22, 23, 24. ...and Col. iii. 8, 9, 10.
As Dr. Taylor confesses, that a being born again is '» that
"wherein are obtained the habits of virtue, religion, and true
holiness ;" so how evidently is the same thing predicated of
that change, which is called putting off the old man^ and put'
ting on the neiv man? Eph. iv. 22, 23, 24. " That ye put
off the old man, which is corrupt, &c. and put on the new
man, which after God is created in righteousness and true
holiness."
And it is most plain, that this putting off the old man, &c,
is the very same thing with making the hrart and spirit ne%i\
It is apparent in itself : The spirit is called the ?nan, in the
language of the apostle ; it is called the inivard 7nan, and the
hidden man, Rom. vii. 22. ...2 Cor. iv. 16....1 Pet. iii. 4. And
therefore putting off the oW n^arz, is the same thing with the
removal of the old heart ; and the putting on the 7ieio ma?!., is
the receiving a new heart and a new spirit. Yea, putting on
the new man is expressly spoken of as the same thing with re-
ceiving a new spirit, or being renewed in spirit. Eph. iv. 22,
23, 24. " That ye put off the old man, and be renewed in the
spirit, of your mind, and that ye put on the new man."
From these things it appears, how vuireasonable, and con-
trary to the utmost degree of scriptural evidence, is Dr. Tay-
Vol. VI. 3 L
118 ORIGINAL SIN.
lor's way of explaining the old man, and the new man,* as-
though thereby was meant nothing /7er5(jwa/; but that by the
old 7nan was meant the heathen state, and by the new man the
Christian dispensation, or state of professing Christians, or the
■whole collective body of professors of Christianity, made up of
Jews and Gentiles ; Avhen all the color he has for it is, that
the apostle once calls the Christian church a new man, Eph.
ii. l5o It is very true, in the scriptures often, both in the
Old Testamen' and New, collective bodies, nations, peoples,
cities, are figuratively represented by persons ; particularly
the cfturch of Christ is represented as one holy person, and
has the same appellatives as a particular saint or believer ;
and so is called a child and a son of God, Exod. iv. 22. ...Gal.
iv. 1,2; and z servant of God, Isai. xli. 8, &, and xliv. 1. The
daughter of God, and spouse of Christ, Psal. xlv. 10, 13, 14....
Rev. xix. 7. Nevertheless, would it be reasonable to argue
from hence, that such appellations, as a servant of God, a child
of God, &c. are always or commonly to be taken as signifying
only the church of God in general, or great collective bodies ;
and not to be understood in a personal sense ? But certainly
this would not be more unreasonable, than to urge, that by the
old and the new man, as the phrases are mostly used in scrip-
lure, is to be understood nothing but the great collective bodies
of Pagans and of Christians, or the Heathen and the Christian
world, as to their outward profession, and the dispensation
they are under. It might have been proper, in this case, to
have considered the unreasonableness of that practice which
our author charges on others, and finds so much fault with in
them,t " That they content themselves with a few scraps of
scripture, which, though wrong understood, they make the
test of truth, and the ground of their principles, in contradic-
tion to the whole tenor of revelation."
VI. I observe once more, it is very apparent, that a being
born again, and spiritually raised irom death to a state of new
existence and life, having a new heart created in us, being re-
newed in (he spirit of our mind, and being the subjects of tha'.
♦ Pagci49..,^153, S. t Page 221,
ORIGINAL SIN. 415
change hy which vre /iu( off" the old man, and put on the neti^
man, is the same thing ^yith that which, in scripture, is called
a being created aneiv, or made nenu creatures.
Here, to pass over many other evidences of this, which
migiu be mentioned, I would only observe, that the repre- .
sentadons arc exactly equivalent. These several phrases nat-
urally and most plainly signify the same effect. In the first
birth, or generation, we ?^re created, or brought into existence ;
it is then the whole man first receives being : The soul is then
formed, and then our bodies ■sx^ fearfully and kvonderfully madc^
being curiously ivrought by our Creator : So that a new born
child is a nenu creature. So, when a man is born again, he is
created again ; in that neiv birth, there is a netv creation ; and
therein he becomes as a new born babe, or a new creature. So,
in a resurrection, there is a nezv creation. When a man is
dead, that which was creat*;d or made in the first birth or cre-
alior. is destroyed : When that which was dead is raised to
life, the mighty power of the Creator or Author of life, is ex-
erted the second time, and the subject restored to new exist-
ence, and new life, as by a new creation. So giving a new
heart is called creating a clean heart, Psal li. 10. Where the
word translated, create, is the same that is used in the first
veise in Genesis. And when w<i read in scripture of the nenv
creature, the creature that is called new, is man ; not angel, or
beast, or any other sort of creature ; and therefore the phrase,
new man, is evidently equippolent with new creature ; and a
putting off the old man, and putting on the new man, is spoken
of expressly as brought to pass by a work of creation. Col.
iii. 9, 10, " Ye have put off the old man, and have put on the
new man, which is renewed in knowledge, after the image of
him that created him." So Eph. iv. 22, 23, 24. " That ye
put off the old man, which is corrupt, Sec. and be renewed in
the spirit of your mind, and that ye put on the new man,
which after God is created in righteousness and true holi-
ness." Tjiese things absolutely fix the meaning of that in
2 Cor. v. 17. " If any man be in Christ, he is a new creature :
Old things are passed away ; behold, all things are become
new."
420 ORIGINAL SIN.
On the whole, the following reflections may be made ;
1. That it is a truth of the utmost certainty, with respect
to every man, born of the race of Adam, by ordinary genera-
tion, that unless he be bom again^ he cannot see the kingdom of
God. This is true, not only of the Hcuthen, but of them that
are born of the professing people of God, as Nicodemus, and
the Jews, and every man born of the Jiesh. This is most man-
ifest by Christ's discourse in John iii. 3.... 11. So it is plain
by 2 Cor, V. 17, That everxj man ivho is in Christ, is a new
creature.
2. It appears from this, together -with what has been prov-
ed above, that it is most certain with respect to every one of
the human race, that he can never have any interest in Christ,
or see the kingdom of God, unless he be the subject of that
change in the temper and disposition of his heart, which is
made in repentance and conversion,, circumcision of heart, spir-
itual baptism, dying to s?>?, and rising to a new and holy life ;
and unless he has the old heart taken away, and a new heart
and spirit given, z.x\A puts off the old man, and puts on the new
man, and old things are passed away, and all things made new.
3. From what is plainly implied in these things, and from
what the scripture most clearly teaches of the nature of them,
it is certain, that every man is born into the world in a state of
moral pollution : For spiritual baptism is a cleansing from mor-
al filthiness. Ezek. xxxvi. 25, compared with Acts ii. 16,
and John iii. 5. So the washing of regeneration, or the new
birth, is a change from a state of wickedness. Tit. iii. 3,
4, 5. Men are spoken of as purified in their regeneration.
1 Pet. i. 22, 23. See also 1 John ii. 29, and iii. 1, 3. And
it appears that every man, in his first or natural state, is a sin-
ner ; for otherwise he would then need no repentance, no con-
version, no turning from sin to God. And it appears, that ev-
ery man in his original state has a heart of stone ; for thus the
scripture calls that old heart, which is taken away, when a
new heart ^r\^ new spirit is given. Ezek. xi. 19, and xxxvi.
26. And it appears, that man's nature, as in his native state,
is corrupt according to the deceitful lusts, and of its own mo-
tion e^certs itself in nothing but wicked dteds. For thus the
ORIGINAL SIN. 421
scripture characterizes the old inan^ which is put off, when
men are renewed in the spirit of their minds, and put on the
new man, Eph. iv. 22, 23, 24....CoI. iii. 8, 9, 10. In a word, it
appears, that man's nature, as in its native state, is a body of
sin^ which must be destroyed., must die, be buried, and 7iever
rise more. For thus the old man is represented, which is cru-
cijied, when men are the subjects of a spiritual resurrection,
Rom. vi. 4, 5, 6. Such a nature, such a body of sin as this,
is put off in the spiritual renovation, wherein we put on the
neto man, and are the subjects of the spiritual circumcision,
Eph. iv. 21, 22,23.
It must now be left with the reader to judge for himself,
whether what the scripture teaches of the apjilication of
Christ's redemption, and the change of state and nature neces-
sary to true and final happiness, does not afford clear and
abundant evidence to the truth of the doctrine of Original
§in.
422 ORIGINAL SIN.
PART IV.
Containing Answer i to Objections.
CHAPTER I.
t!onceming that Objection^ That to sufifiose meti's being born in
sirif ivithout their choice,, or any fireuious act of their own, is
to supfiose nvhat is iticonsiste7it with the nature of sin.
SOME of the objections made against the doctrine of
Original Sin, which have reference to particular arguments
used in defence of it, have been already considered in the
handling of those arguments. What I shall therefore now
consider, are such objections as I have not yet had occasion to
take any special notice of.
There is no argument Dr. Taylor insists more upon, than
that which is taken from the Arrainian and Pelagian notion of
freedom of will, consisting in the Avill's sclfdetermination, as
neccssaiy to the being of moral good or evil. He often urges,
that if we come into the world infected with sinful and deprav-
ed dispositions, then sin must be natural to us ; and if natural,
then necessarxj ; and if necessary, then no sin, nor any thing
we are blameable for, or that can in any respect be our fault,
being what we cannot help : And he urges, that sin must pro-
ceed from our own choice^ Sec*
* Page 125, 128, 129, 130, t86, 187, 188, 190, 200, 245, 246, 253,
258, 63, 64, 161, S, and other places.
ORIGINAL SIN. 423
Here I would observe in general, that the forementionecl
notion of Freedom of Will, as essential to moral agency, and
necessary to the very existence of virtue and sin, seems to be
a grand favorite point with Pelagians and Arminians, and all
divines of such characters, in their controversies with the or-
thodox. There is no one thing mor« fundamental in their
schemes of religion ; on the determination of this one leading
point depends the issue of almost all controversies we have
with such divines. Nevertheless, it seems a needless task for
roe particularly to consider that matter in this place ; having
already largely discussed it, with all the main grounds of this
notion, and the arguments used to defend it, in a late book
on this subject, to which I ask leave to refer the reader. It
is very necessary, that the modern prevailing doctrine con-
cerning this point, should be well understood, and therefore
thoroughly considered and examined : For without it there
is no hope of putting an end to the contrc-ryersy about Original
Sin, and innumerable other controversies that subsist, ?.bout
many of the main points of religion, I stand ready to confess
to the forementioned modern divines, if they can rnainiaiu
their peculiar notion o{ freedom, consisting in the selfdetermin-
ing poTjer of the kvHI, as necessary to moral agency, and can
thoroughly establish it in opposition to the arguments lying
against it, then they have an impregnable castle, to which
they may repair, and remain invincible, in all the controver-
sies they have with the reform.ed divines, concerning Original
Sin, the sovereignty of grace, election, redemption, conversion,
the efficatious operation of theHoly Spirit, the nature of sav-
ing faith, perseverance of the saints, and other principles of
the like kind. However at the same time I think this same
thing will be as strong a fortress for the deists, in common
with them, as the great doctrines, subverted by their notion of
freedom, are so plainly and abundantly taught in the scripture-
But I am under no apprehensions of any danger, the cause of
Christianity, or the religion of the reformed is in, from any
possibility oi that notion's being ever established, or of its be-
ing ever evinced that there is not proper, perfect, and nir.ni'
fold demonstration lying against it. But as I said, it would be
424 ORIGINAL SIN.
needless for me to enter into a particular disquisition of this
point here ; from which I shall easily be excused by any
reader who is willing to give himself the trouble of consulting
tvhat I have already written : And as to others, probably they
will scarce be at ihe pains of reading the present discourse ;
or at least would not, if it should be enlarged by a full consid-
eration of that controversy.
I shall at this time therefore only take notice of some gross
inconsistencies that Dr. Taylor has been guilty of, in his hand-
ling this objection against the doctrine of Original Sin.
In places which have been cited, he says, that " Sin must
proceed from our own choice : And that if it does not, it be-
ing necessary to us^ it cannot be sin, it cannot be our fault, or
"what we are to blame for :" And therefore all our sin must
be chargeable on our choice, which is the cause of sin : Foi'
he says, " The cause of every effect is alone chargeable with
the effect it produceth, and which proceedeth from it."*
Now here are implied several gross contradictions. He great-
ly insists that nothing can be sinful^ or have the nature of sin,
but what proceeds from our choice. Nevertheless he says,
"....Not the effect, h\xt the rcwse alone is chargeable with
blame." Therefore the choice, which is the cause, is alone
blamable, or has the nature of sin ; and not the effect of that
choice. Thus nothing can be sinful, but the effect of choice ;
and yet the effect of choice never can be sinful, but only the
cause, which alone is chargeable with all the blame.
Again, the choice which chooses and produces sin, or from
which sin proceeds, is itself sinful. Not only is this implied
in his saying, " the cause alone is chargeable with all the
blame," but he expressly speaks of the choice asfaultj/.^ and
calls that choice tvicked, from which depravity and corruption
proceeds.^ Now if the choice 4tself be sin, and there be no
sin but what proceeds from a sinful choice, then the sinful
choice must proceed from another antecedent choice ; it must
be chosen by a foregoing act of will, deiermining itself to that
sinful choice, that so it may have that v;liich he speaks of as
* Page 128. i Page 19 ^, + Page 200. Sec alfo page 216.
ORIGINAL Sm. 42s
absolutely essential to the nature of sw, nanaely, that it firo-
vecds/i-om our choice, and does not happen to us necessa-
rily. But if the sinful choice itself proceeds from a forego-
ing choice, then also that foregoing choice must be sinful ;
it being the cause of sin, and so alone chargeable Avith the
blaiiie. Yet if that foregoing choice be sinful, then neither
must that happen to us necessarily, but must likewise proceed
from choice, another act of choice preceding that : For we
must remember, that " nothing is sinful but what proceeds
from our choice." And then, for the same reason, even this
prior choice, last mentioned, must also be sinful, being charge-
able with all the blame of that consequent evil choice, which
was its effect. And so we must go back till we come to the
vcvyjirst volition, the prime or original act of choice in the
whole chain. And this, to be sure, must be a sinful choice,
because this is the origin or primitive cause of all the train of
evils which follow ; and according to our author, must there-
fore be " alone chargeable with all the blame." And yet so
it is, according to hifn, this " cannot be sinful,'-* because it does
not " proceed from our own choice," or any foregoing act of
our will ; it being, by the supposition, the very first act of
will in the case. And therefore it must be necessary, as tQ
us, having no choice of ours to be the cause of it.
In page 232, he says, " Adam's sin was from his own dis-
obedient mill ; and so roust every man's sin, and all the sin in
the world be, as well as his." By this, it seems, he must have
a " disobedient will" before he sins ; for the cause must be
before the effect : And yet that disobedient will itself is sin-
ful; otherwise it could not be called disobedient. But the
question is, How do men come by the disobedient will, this
cause of all the sin in the world ? It must not come necessa-
rily, without men's choice ; for if so, it is 7iot sin, nor is there
2H)y disobedience in ii. Therefore that disobedient will must
also come from a disobedient will ; and so on, in infinitum.
Otherwise it must be suppo5>ed, that there is some sin in the
world, which does not come from a disobedient will : contrary
to our author's dogmatical assertions.
Vol. YL 3 F
42b ORIGINAL SIN.
In page 166, 5". he says. " jidam could iioi sin 'without a
sinfulincHnation." Here he calls that inclination ilhclf i/n/i^/j
which is the principle from whence sinful acts proceed ; as
elsewhere he speaks of the disobedient will from whence all
sin comes ; and he allows,* that " the law reaches to all the
latent firi7ici files of sin ;" meaninc: plainly, that it forbids, and
threatens punishment for, those latent principles. Now these
latent principles of sin, these sinful inclinations, without
which, accorcUnj^ to our author, there can be no sinful act,
cannot all proceed from a szw/u/ cAofce ; because that would
imply great contradiction. For, by the supposition, they are
the principles from whence a sinful choice comes, and whence
all sinful acts of will proceed ; and there can be no sinful act
without them. So that the^r*^ latent principles and inclina-
tions, from whence all sinful acts proceed, are sinful ; and yet
they are not sinful, because they do not proceed from a ivick-
ed choice^ without which, according to him, <^' nothing can be
sinful."
Dr. Taylor, speaking of that proposifion of the Assembly
of Divines, wherein they assert, that Man is by nature utterly
corrufit, &c f thinks himself well warranted by the supposed
great evidence of these his contradictory notions, to say,
" Therefore sin is not natural to us ; and therefore I shall not
scruple to say, this proposition in the Assembly of Divines is
false.'* But it may be worthy to be considered, wlielher it
would not have greatly become him, before he had clotiied
himself with so much assurance, and proceeded, on the foun-
dation of these his notions, so magisterially to charge the As-
sembly's proposition with falsehood, to have taken care that
his own propositions, which he has set in opposition to them,
should be a htvle more consistent ; that he might not liave
contradicted himself while contradicting them ; lest some im-
partial judges, observing his inconsistence, should think they
bad warrant to declare with equal assurance, that '• They
shall not scruple to say. Dr. Tayloi *s doctrine h false."
♦ Contents of Rom. cHap. viii. in Notes on the Epistle. + Page 125,
ORIGINAL SIN, 4Sr
CHAPTER II.
Concerning thai objection against the doctrine of native corrufi^
tion, That to sufi/iose men receive their first existence in sin^
is to make him who is the author of their being, the author of
iheir dejiravity.
ONE argument against men's being supposed to be "born
^seilh sinful depravity, which Dr. Taylor greatly insists upon,
is, " That this does in effect charge him, who is the author of
our nature, who formed us in the womb, with being the author
cfa sinful corruption of nature ; and that it is highly injurious
to the God of our nature, whose hands have formed and fash-
ioned us, to believe our 7iature to be originally corrupted, and
that in the worst sense of corruption."*
With respect to this, I would observe in the first place,
that this writer, in his handling this grand objection, supposes
something to belong to the doctrine objected against, as main-
tained by the divines whom he is opposing, which does not
belong to it, nor does follow from it : As particularly, he sup-
poses the doctrine of Original Sin to imply, that nature must
be corrupted by some positive influence ; » something, bjr
some means or other, infused into the human nature ; some
quality or oiher, not from the choice of our minds, but like a
taint, tincture, or infection, altering the natural constitution,
faculties, and dispositions of our souls. f That sin and evil dis-
positions are implanted in the foetus in the womb."^ Whereas
truly our doctrine neither implies nor infers any such thing.
In order to account for a sinful corruption of nature, yea, a
* Page 137, 187, 188, 189, 256, 258, 260, 143,5. and other plaCM.
•^ Psge 187, % Page 146, 148, 149, S. and the like in many other placcj.
498 OftiCmAL SIN.
total native depravity of the heart of man, there is not the
least need of supposing any evil quality, infused, im/i/anted, or
nvrought into the nature of man, by any fiositive cause, or in-
fluence whatsoever, either from God, or the creature ; or of
supposing, that man is conceived and born with a fountain of
ei;z7 in his heart, such as is any thing properly positive. I
think, a little attention to the nature of things will be sufficient
to satisfy any impartial, considerate inquirer, that the absence
of positive good principles, and so the withholding of a spe-
cial divine influence to impart and maintain those good prin-
ciples, leaving the common natural principles of selflove, nat-
ural appetite, &c. (which were in man in innocence) leaving
these, I say, to themselves, without the government of supe-
rior divine principles, will certainly be follov/ed with the cor-
ruption, yea, the total corruption of the heart, without occa-
sion for any positive influence at all : And, that it was thus
indeed that corruption of nature came on Adam, immediately
on his fall, and comes on all his posterity, as sinning in him,
and falling with him«
The case with man was plainly this : When God made
man at first, he implanted in him two kinds of principles.
There was an inferior kind, which may be called natural, be-
ing the principles of mere human nature ; such as stlflove,
■with those natural appetites and passions, which belong to the
■nature of man, in Which his love to his own liberty, honor, and
pleasure, were exercised : These, when alone, and left to
themselves, are what the scriptures sometimes caWfesh, Be-
sides these, there were superior principles, that were spiritual,
holy, and divine, Summarily comprehended in divine love ;
■wherein consisted the spiritual image of God, and man's
righteousness and true holiness ; which are called in scrip-
ture the divine nature. These principles may, in some sense,
be called su/ierr.atural^* being (however concreated or con-
♦ To prevent all cavils, the reader is desired particularly to observe, in
■wViat sense I here use the words natural and supernatural : Not as epithets of
distinction between that which is concreaicd or connate, and that which is
':xtraordinarily introduced afterwards, besides tlie fust slate ef things, or the
dRIGINAL SIN. 429
riate, yet) such as are above those principles that are essen-
tially implied in, or necessarily resulting from, and insepara-
bly connected with, mere human nature ; and being such as
immediately depend on man's union and communion with
God, or divine communications and influences of God's Spirit :
Which, though withdrawn, and man's nature forsaken of these
principles, humad nature \Vould be human nature still ; man's
nature, as such, being etitircj without these divine iirind}iles^
which the scripture sometimes calls spirit., in cotitradistinc*
tion to flesh. These superior principles were given tb pos-
sess the throne, and maintain an absolute dominion in the
heart : The other to be wholly subordinate and subservient.
And while things continued thus, all things were in excellent
order, peace, and beautiful harmony, and in their proper and
perfect state.
These divine principles thus reigning, were the dignity,
life, happiness, and glory of man's nature. When man sin-
ned, and broke God's covenant, and fell under his curse, these
superior principFes left his heart : For indeed God then left
him ; that communion with God, on which these principles
depended, entirely ceased ; the Holy Spirit, that divine inhab-
itant, forsoek the house. Because it would have been utterly
improper in itself, and inconsistent with the covenant and con-
stitution God had established, that God should still maintain
communion with man, and continue, by his friendly, gracious,
^ital influences, to dwell with him and in him, after he was
become a rebel, and had incurred God's wrath and curse.
order established originally, beginning when man's nature began ; but as dii.
iinguishing between what belongs to, or flows from, that nature which maa
has, merely as man, and those things which are boe this, by which one is
denominated, not only a man, but a truly virtuous, holy, and spiritual man ;
which, though they began in Adam, as soon as humanity began, and are nec-
essary to the perfection and well being of the human nature, yet are not essen-
tial to the contitution of it, or necessary to its being : Inasmuch as one may
have every thing needful to his. being man, exclusively of them. If in thus
tisins the words, natwal an supernatural, I use them in an uncommon sense,
it is not finivi any affcctaiioH of singularity, but for want of other terms more
aptly to express my meauing.
4'^ ORIGINAL sm.
Therefore immediately the superior divine principles wholly
ceased ; so light ceases in a room when the candle is with*
drawn ; and thus man was left in a sta.e of darkness, woeful
corruption and ruin ; nothing but flesh without spirit. The
inferior principles of selflove, and natural appetite, which were
given only to serve, being alone, and left to themselves, of
course became reigning principles ; having no superior prin-
ciples to regulate or control them, they became al>solute mas-
ters of the heart. The immediate consequence of which was
z fatal catastrofihe, a turning of all things upside down, and the
succession of a state of the most odious and dreadful confu-
sion, Man did immediately set up himaelf, and the objects of
bis private affections and appeiites, as supreme ; and so they
look the place of God. These inferior principles are Uke^?-e
in an house ; which, we say, is a good servant, but a bad mas-
ter ; very useful while kept in its place, but if left to take pos-
session of the whole house, soon brings all to destruction.
Man's love to his own honor, separate interest, and private
pleasure, which before was wholly subordinate unto love to
God, and regard to his authority and glory, now disposes and
impels him to pursue those objects, without regard to God's
honor or law ; because there is no true regard to these divine
things left in him. In consequence of which, he seeks those
objects as much when against God's honor and law, as when
agreeable to them. And God, still continuing strictly to re-
quire supieme regard to himself, and forbidding all gratifica-
tions of these inferior pasfeions, but only in perfect subordina-
tion to the ends, and agreeableness to the rules and limits,
■which his holiness, honor, and law prescribe, hence immedi-
ately nrises enmity in the heart, now wholly under the power
of selflove ; and ncihing but war ensues, in a constant course,
against God. As, when a subject has once renounced his
lawful sovereign, and set up a pretender in his stead, a state
of enmity and war against his rightful king necessarily en-
sues. It were easy to shew, how every lust, and depraved
disposition of man's heart would naturally arise from this
prrvative original, if here were room for it. Thus it is easy
to give an account, how total corruption of heart should follow
ORIGINAL SIN. 4?:
on man*s eating the forbidden fruit, though that was but one
act of sin, vjithout Gcd's fiuttmg any evil into his heart, or im-
planting' any bad principle, or infusing any corrupt taint, and
so becoming; the author of depravity. Only God's nvithdraiV'
itig, as it was highly proper and necessary that he should,
from rebel man, being as it were driven away by his abomi-
nable wickedness, and men's natural principles being left to
tliemsdvesy this is suflRcient to account for his becoming en-
tirely corrupt, and bent on sinning against God.
And as Adam's nature became corrupt, without God's im-
planting or infusing aay evil thing into his nature ; so doss
the nature of his fiosterity, God dealing with Adam as the
head of his posterity (as has been shewn) and treating them a*
one, he deals with his posterity as having ali sinned in him.
And therefore, as God withdrew spiritual communion, and
his vital, gracious infl'ience from the common head, so he
withholds the same from all the members, as they come into
existence ; whereby they come into the world mevefesk. and
entirely under the government of natural and inferior princi-
ples ; and so become wholly corrupt, as Adam did.
Now, for God so far to have the disposal of this affair, a«
to ivit h hold tho%t influences, without which nature will be cor--
rufit, is not to be the author of sin. IJut^ concerning this, I
must refer the reader to what I have said of it in my dis-
course on the freedom of the ivill* Though, besides what I
have there said, I may here observe, That if for God so far
to order and dispose the being of §in, as io permit it, by with-
holding the gracious influences necessary to prevent it, is for
him to be the author of ^in, then some things which Dr. Tay-
lor himself lays down, will equaliiy be attended with this very
consequence. For, from time to time, he speaks of God's
giving men up to the vilest lusts and affections, by permit-
ting, or leaving them.f Now, if the continuance of sin, and
its increase and prevalence, may be in consequence of God's
disposal, by his withholding that grace, that is needful, under
* Pan iv. § 9, p. 354, &c. + Key, § 3S8, Note; and Pa-apb. en Ron?-
-4, a6.
432 ORIGINAL SIN.
sv?ch circumstances, to prevent it, without God's being th^
author of that continuance and prevalence of sin ; then, by
parity of reason, may the bcms ofsin^ in the race of Adam, be
in consequence of God's disposal, by his withholdmg that
grace, that is needful to prevent it, v,ithoul his being the au-
thor of that being of sin.
If here it should be said, that God is not the author of sin,
in giving men up to sin, who have already made themselves
sinful, because when men have once made themselves sinful,
their continuing so, and sin's prevailing in them, and becom-
ing more and more habitual, will follow in a course of nature :
I answer, Let that be remembered, which this writer so great-
ly urges, in opposition to them that suppose original corrup-
tion comes in a course of nature, viz. That the course of na-
ture is nothing "juithout God. He Utterly rejects the notion of
the " Course of nature's being a proper active cause, which
will work, and go on by itself, nvithout God, if he lets or per-
mits it." But affirms,* " That the course of nature, separate
from the agency of God, is no cause, or nothing ; and that the
course of nature should continue itself, or go on to operate by
itself, any more than at first produce itself, is absolutely imfios-
sible." These strong expressions are his. Therefore, to ex-
plain the continuance of the habits of sin in the same person,
when once introduced, yea, to explain the very being of any
such habits, in consequence of repeated acts, our author must
have recourse to those same principles, which he rejects a9
absurd to the utmost degree, when alleged to explain the corr
ruption of nature in the posterity of Adam. For, that habits,
either good or bad, should contimie, after being once esiabiishr
ed, or that habits should be settled and have ejcisteice in con-
sequence of repeated acts, can be oAying only to a course of
nature, and those laws of nature which God has established.
That the posterity of Adam should be born without holir
n'css, and so with a depraved nature, comes to pass as much
by the established course of nature, as the continuance of a cor-
rupt disposition in a particular person, after he once has it ;
* Fagt 134., S, Sec also with what vehemence this is urged in p, 137, S.
ORIGINAL SIN. 433
or as much as Adam's continuing uiiiioly and cornipt, after
he had once lost his holiness. For Adam's postfiity are
from him, and as it were in J im, and belons^in^ to him, ac-
cording to an establuthed course of nature^ as much as the
branches of a tree are, according to a course oynu'ure, from
the tree, in the tiee, and beloni^ing; to the tree ; or (to make
use of the comparison which Dr. Taylor himself chooses and
makes use of from time to time, as proper to illustrate the
matter*) Just as trie acorn is derived from the oak. And I
think, the acorn is as much derived fiom the oak, according
to the course ofnamre^ as the buds and branches. It is true,
that God, by his own almit^hty power, creates the soid of the
infant; and it is also true, as Dr. Taylor often insists, that
God, by his immediate power, forms and fashion;-^ the bodij of
the infant in the womb ; yet he does both according to that
course of nature^\i\i\c\i he has been pleased to establish. The
course of nature is demonsiratedr by late improvements in
philosophy, to be indeed what our author himself says it is,
viz. Nothing but the established order of the agency and ope-
ration of the author of nature. And though there be the im-
mediate agency of God in bringing the soul into existence
in generation, yet it is done according to the method and order
established by the author of nature, as much as his producing
the bud, or the acoin of the oak ; and as much as his contin-
tiins; a particular person in being, after he once has existence.
God's immediate agency in bringing the soul of a child into
being, is as much according to an established order, as his im-
mediate agency in any of the works of nature whatsoever. It
is aereeable to the established wder of nature, that the good
qualities wanting in the fref, sho-uld also be wanting in the
branches and frtdt. It is agreeable to the order of nature,
Ihut when a particular person is without good moral qualities
in his heart, he should continue witheut then), till some new
cause or efficiency produces them 5 and it is as much agreea'
ble to an established course and order of nature, that sinc^
Adan!, the head of the race of mankind, the root of that grca^;
* Page 146, 187.
Vol. VL 3 G
434 ORIGINAL SIN'.
tree with many branches sprine:inc: from it, was deprived of
original righteo»isness,the branches should come forth without
it. Or if any dislike the word nature, as used in this last c^se,
and instead of it choose to call it a constitution or established
orrfpr of successive events, the alteration of the nanne will not
in the least alter the state of the present argument. Where
the name, nature., is allowed without dispute, no more is
meant than an established method and order of events, settled
and limited by divine wisdom.
If any should object to this, that if the want of original
righteousness be thus according to an established course of
■nature, then why are not principles of holiness, when restored
by divine grace, also communicated io fiostei-ity ? I answer,
the divine laws and establishments of the author of nature.^
are precisely settled by him as he pleaseth, and limited by
his wisdom. Grace is introduced among the race of mankind
by a new establishment ; not on the foot of the original estab-
lishment of God, as the head of the natural woild, and author
of the first creation ; but by a constitution of a vastly hivi^her
kind ; wherein Christ is made the root of the tree, whose
branches are his spiritual seed, and he is the head of the new
creations of which I' need not stand now to speak particu-
larly.
But here I desire it may be noted, that I do not suppose
the natural depravity of the posterity of Adam is owing to
the course of nature only ; it is also owing to the 'jxistjicdg^
■ment of God. But yet I'lliink, it is as truly and in the same
■jnanner owing to the course of wc/wrc, that Adam's posterity
come into the world without original righteousness, as that
Adam continued without it, after he had once lost it. That
Adam continued destitute of holiness, when he had lost it,
and would always have so continued, had it not been restored
by a Redeemer, was not only a natural consequence, accord-
ing to the course of things established by God, as the Author
of Nature ; but it was also a/ienal consequence, or a punish-
-mcnt of his sin. God, in righteous judgment, continued to
absent himself from Adam after he became a rebel ; and
•.withheld from him now those influences of the Holy Spirit.,
ORIGINAL SIN. 43.
which he before had. And just thus I suppose it to be with
-every natural branch of mankind : All are looked upon as
sinning in and with their common root ; and God righteously
withholds special influences and spiritual communications
from all, for this sin. But of the manner and order of these
things, more may be said in the next chapter.
On the wliole, this grand objection against the doctrine of
men's being born corrupt, That it makes him who gave us
our beings to be the cause of the being of corruption^ can have
no more force in it, than a like argument has to prove, that if
men, by a course of nature, continue wicked, or remain without
gocjdncss, after they have by vicious acts contracted vicious
habits, and so made themselves wicked, it makes him, who is
the cause of their coniinuance in being, and the cause of the
continuance of the course of nature, to be the cause of their
continued wickedness. Dr, Taylor says,* " God would not
viake any thing ;hat is hateful to him ; because, by the very
terms, he would hate to make such a thing." But if this be
good avguing in the case to which it is applied, may I not as
well say, God nvould not continue a thing in being, that is
hateful to him, because, by the very terms., he would hate to
continue such a thing in being ? Lthink the very terms do as
mucli (and no morej infer one of these propositions, as the
otl.er. In like manner the rest that he says on that head may
be shewn to be unreasonable, by only substituting the word,
continue., in the place oi 7nake and /iro/iagate, I may fairly im-
itate his way of reasoning thus: " To say, God continue^' us ac-
cording to his own original decree, or law of continuation,
which obliges him iocontijiue us in a manner he abhors, is real-
ly to make bad worse : For it is supposing him to be de-
fective in wisdom, or by his own decree or law to lay such a
■constraint upon his own actions, 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. continuing us
sinful, when he condeinns us for continuing ourselves sml'ul."
If the reasoning be tveak in the one case, ii is'no less so in
the other.
*Fageis6,S.
436 ORIGINAL SIN.
If any shall still insist, that there is a difference betweeft
God's so disposing things as that depravity of heart shall be
continued, according to the settled course of nature, in the
same person, who has by his own fault introduced it ; and
his so disposing as that men, according to a course of nature,
should be born with depravity, in consequence of Adam's in-
troducing sin, by his act which we had no concern in, and
cannot be justly charged with. On this I would observe, that
it is quite going off the objection, which we have been upon,
from God's agency, and flying to another. It is then no
longer insisted on, that simply for him, from whose agency
the course of nature and our existence derive, so to dispose
things, as that we should have existence in a corrupt state,
is for him to be the author of sin ; but the plea now advanc-
ed is, that it is not proper and just for such an agent so to dis-
pose, in this casp, and only in consequence ot Adam's sin ; it
not being just to charge Adam's sin to his posterity. And
this matter shall be particularly considered, in answer to the
SiiexL objection, to which J, now proceed.
CHAPTER III.
7%fff jTffl? Objection against the Impwizilon of Jdam's sin tq
his posterity^ considered, that such Imputation is unjust and
unreasonable^ inasmuch as jldam and his fiosterity are not
one and the same. With a brief reflection subjoined oftvhat
some have su/ifiosed, of God's imputing the guilt ofJdam's
sin to his Posterity, but in an infinitely less degi'ee, than to
Adam himself.
THAT we may proceed with the greater clearness in
considering the main olijeciions against supposing the guilt
of Adam's sin lobe imputed to bis posterity ; I would pre-
ORIGINAL SIN. 437
mise some observations with a view to the right slating of
the doctrine of the imputation of Adam's first sin, and then
shew the reasonabhmess of this doctrine, in opposition to the
great ch»mor raised against it on this head.
I think, it would go far towards directint^ us to the more
clear and distinct conceiving and right staling of this affair,
were we steadily to bear this in mind : That God, in each
step of his proceeding with Adam, in relation to the covenant
or constitution established with him, looked on his posterity
as being one with him. (The propriety of his looking upon
them so, I shall speak to afterwards.) And though he dealt
more immediately with Adam, yet it was as the head of the
•whole body, and the root of the whole tree ; and in his pro-
ceedings with him, he dealt with all the branches, as it they
had been then existing in their root.
From which it will follow, that both guilt, or exposedness
to punishment, and also depravity of heart, came upon Ad-
am's posterity just as they came upon him, as much as if he
and they had all coexisted, like a tree with many branches ;
allowing only for the difference necessarily resuhing from
the place Adam stood in, as head or root of the whole, and
being first and most immediately dealt with, and most imme-
diately acting and suffering. Otherwise, it is as if, in every
step of proceeding, every alteration in the root had been at-
tended, at the same instant, wiih the same steps and altera-
tions throughout the whole tree, in each individual branch.
I think this will naturally follow on the supposition of there
being a constituted oneness or identity of Adam and his pos-
terity in this affair.
Therefore I am humbly of opinion, that if any have sup-
posed the children of Adam to come into the world with a
double guilt, one the guilt of Adam's sin, another the guilt
arising from their having a corrupt heart, they have not so
well conceived of the matter. Thti gicilt a man has upon his
soul at his first existence, is one and simple, viz. the guilt of
the original apostasy, the guilt of the sin by wiiich the species
first rebelled against God. This, and the guilt arising from
ihe first corruption or depraved disposition of the heart, are
456 ORIGINAL SIN.
not to be looked upon as /wo things, distinctly imputed and
charged upon men in the sight of God. Indeed the guilt that
arises from the corruption of the heart, as it remains a con-
■Srmed principle, and appears in its consequent operations, is
a distinct and additioncl guilt : But the guilt arising from the
first existing of a depraved disposition in Adam's posterity, I
apprehend, i%not distinct from their guilt of Adam's first sin.
Tor so it was not in Adam himself. The first evil disposition
or inclination of the heart of Adam to sin, was not properly-
distinct from his first act of sin, but was included in it. The
external act lie committed was no otherwise his, than as his
heart was in it, or as that action proceeded from the wicked
inclination of his heart. Nor was the guilt he had double, as
for two distinct sins : One, the wickedness of his heart and
will in that affair ; another, the wickedness of the external
act, caused by his heart. His guilt was all truly from the act
of his inward man ; exclusive of which the motions of his
body were no more than the motions of any lifeless instru-
ment. His sin consisted in wickedness of heart, fully sufT;-
cient/or, and entirely amounting ?o, all that appeared in the
act he committed.
The depraved disposition of Adam's heart is to be consid-
ered two ways. (I.) As the first rising of an evil inclination
-in his heart, exerted in his first act of sin, and the ground of
the complete transgression. (2,) An evil disposition of heart
continuing afterwards, as a confirmed principle that came by
God's forsaking him ; which was a iiunishment of his first
transgression. This confirmed corruption, by its remaining
and continued operation, brought additional guilt on his soul.
And in like manner, depravity of heart is to be considered
two ways in Adam's posterity. The first existing of a cor-
rupt disposition in their hearts, is not to be looked upon as sin
belonging to them, distinct from their participation of Adam's
first sin : It is as it Avere the extended fiollution of that sin,
through the whole tree, by virtue of the constituted union of
the branches with the root ; or the inherence of the sin oi that
head of the species in the members, in the consent and con-
^itrrence of the hearts of the members with the head in that
ORIGINAL sm. 43y
i!rst act. (Which may be, without God's being the author of
sin, about which I have spoken in the former chapter.) But
the depravity of nature remaining an established princifile in
the heart of a child of Adam, and as exhibited in after opera-
tions, is a consequence and imnishment of the first apostasy thus
participated, and brings new guilt, 'i'he first being of an evil
disposition in the heart of a child of Adam, whereby he is
disposed to afiprove of the sin of his first father, as fully as he
himself approved of it when he committed it, or so far as to
imply a full and perfect consent of heart to it, I think, is not
to be looked upon as a consequence of the imputation of that
first sin, any more than the full consent of Adam's own heart,
in the act of sinning ; which was not consequent on the im-
putation uf his sin to himself, but rather /irwr to it in the or-
der of nature. Indeed the derivation of the evil disposition
to tJie hearts of Adam's posterity, or rather the coexistcvce of
the evil disposition, implied in Adam's first rebellion, in the
root and branches^ is a consequence of the union that the wise'
author of the world has established between Adam and his
posterity ; but not properly a consegue7ice of the im/nitadon of
his sin ; nay, rather antecedent to it, as it was in Adam him-
self. The fifs't depravity of heart, and the imputation of that
sin, are both the consequences of that established union ; but
yet in such order, that the evil disposition is frst, i.nd the
charge of guilt consequent, as it was in the case of Adam him-
self.*^
* My meaning, in the whole of '>vl)at has been Here said, may be illustrat-
ed thus : Let us suppose, that Adam and all his posterity had cotxisted, and
that his posterity had been, through a law of nature, established by the Crea-
tor, united to him, something as the branches of a tree are united to the root,
or the members of the body to the head, so as to constitute as it were one
complex person, or one moral whole : '^o that by the law of union, there
should have been a communion and coexistence in acts and affections ; all
jointly participating, and all concurring, as one whole, in the disposition and
action of the head : As we see in the body natural, the whole body is affected
as the head is affected ; and the whole body concurs wlien the head acts.
Now, in this case, the hearts of all the branches of mankind, by the coiistitii-
tion of nature and law of union, v/ould have been affected iust as the b' art
jrf Adam, their common root, was affected. When the heart of the root, bv
440 ORIGINAL Sm.
The first existence of an evil tlisposition of hea;t, amount-*
ing; to a full consent to Adam's sin, no more infers God's be-
int^ the author of that evil disposition in the chihU ^han in the
father. The first arising or existing of that evil disposition
a full disposition, committed the first sin, the hearts of all the branches would
have concurred ; and wben the root, in consequence of this, became guilty,
so would all the branches; and when the heart of the root, as a punishment
of the sin committed, was forsaken of God, in like mjnner would it have
fared with all the branches ; and when the heart of the root, in consequence
of this, was confirmed in permanent depravity, the case would have been the
same with all the branches; and as new guilt on the soul of Adam would
have been consequent on this, so also would it have been with his moral
branches. And thus all things, with rel tion to evil disposition, guilt, pol-
lution and depravity, would exist, in the same order and dependence, la
each branch, as in the root. Now, difference of the time of existence does
not at all hinder things succeeding in the same order, any meie than differ-
ence of place in a coexistence of time.
Here may be worthy to be observed, as in several respects to the present
purpose, some things that are said by Stapferus, an emintnt divine of Zurich,
in Switzerland, in his I he log'a i olem ca, published about fourteen years
ago; in English as follows. "Seeing all Adam's posterity are derived from
their first parent, as their root, the whole of the human kind, with its root,
may be considered as coristituting but one whole, or rne mass ; so as not to
be properly a thing d.stinct from its ro. t ; the posterity not differing froin
it, arv otherwise than the branches from the tne. From which it easily ap-
pears, how that when the root sinned, all that which is tier ved from t, and
wiih it constitutes but one whole, may be lookea U| on as also sinning; see-
ing it is not distinct from the root, but is one with it.". ...Tom, i, cap 3,
\ 856. 57.
" It is objected against the imputation of Adam's sin, that we never com-
mi;ted tlie same sin with Adam, neither io number nor in kind. I answer,
we should distin,;uish here between the physical act itself, which Adam com-
tni'ted, and the morality of the action, and consent to it. If we have respect
only to the evterna act, to be sure it must be con cssed. that Adam's poster-
ity did not put forth their hands to the (orbidden fruit: In which sense,
that act of transgression, and that fall of Adam cannot be physically one with
the sin of his poiterity But if we consider the morality of the action, and
wha' consent here is 10 it, it is altogether to be maintained, that his posterity
commi ted the same sin, both in number and in kind, inasmuch as they arc
to be looked upon as consenting to ii. For where there is consent to a sin,
there the same sin is c .mmitted. Seeing therefore that Adam, with all his
posterity, constitute but one moral person, and are united in the same cove-
ORIGINAL SIN. 441
jti the heart of Adam, was by God's fierinission ; who could
h;tve prevented it, if he had pleased, hy giving 'iwcU influences
of his Spirit, as would have been absolutely effectual to hinder
jt ; which, it is plain in fact, he did 'withhold : And whatever
nant, aad are transgressors of the same law, they are also to be looked upon
as having, in a moral ellimation, commi ted the same transgression of the law,
both in number and in kind Therefore this reasoning avails nothing against
the righteous imputation sf the sin of Adam to all mankind, or to he whole
moral person that is consenting te it. And for the reason mentioned, we may
rather argue thus : The sin of the posterity, on account of iheir consent, and
the moral view in which they are to be taken, is the same with the sin of Adam,
not only ia kind, but in number ; therefore the sin of Adam is rightfully
imputed to his posterity,". ...Id. Tom. iv. cap 16, ^ 60, 61.
" The imputation of Adam's first sin consists in nothing else than this,
that his posterity are viewed as in the same place with their father, and are
like him. But seeing, agreeable to what we have already proved, God might,
according to his own righteous judgment, which was founded on his most
righteous law, give Adam a posterity that were /(^e Aiwj^//"; and indeed it
could not be otherwise, according to the very laws of nature ; therefote he
might also in righteous judgment impute Adam's sin to them ; inasmuch as
to give Adam a posterity like himaelj, and to impute his sin to th^m, is one and
the same thing. And therefore if the former be nqt contrary to the divine
perfections, so neither is the latter. Our adversaries contend with us chiefly
on this account. That according to our doctrine of Original Sin, such an im-
putation of the first si) is maintained, whereby God, without any regard to
universal native corruption, esteems all Adam's posteritv as guHtf, and holds
them as liable to condemnation, purely on account of that sinful apt qf their
first parent ; so that they, without any respect had to their own sin, and so, as
innocent in themselves, are destined to eternal punishment. I have therefore
ever been careful to shew, that they do injuriously suppose t^ose things to be
separated, in our doctrine, which a e by no means to be separated. The whole
of the controversy they have with us about this matter, evdentiv arises from
this, That they suppose the mediate and the immediate imputation arc distin-
guished one from the other, not only in the manner of conception, but in re-
ality And so indeed they consider imputation only as immediate and ab-
stractly from the mediate ; when yet our divites suppise, ihat neither ought
to be considered separately from the other. Therefore I ch se not to use any
iuch distinction, or to suppose any such thing, in what I have said on the
subject; but only have endeavored to explain the thing itself, and to recon-
cile it with the divine attributes. And therefore I have every where conjoin-
"d both these conception? concerning the imputation «f the first sin, as inser-
Vol. VL 5 H
*42 ORIGINAL SIN.
mystery may be supposed in the affair, yet no Christian will
presume to say, it was not in perfect con-:,istence with GodV
holiness ancf righteoitsnessy notwithstandintj: Adam had been,
guihy of no offence before. So root and branches beini; one»
according to God's wise constitution, the case in fact is, that
by virtue of this oneness answerable changes or effects throut^h
all the branches coexist with the changes in the root : Conse"
quenily an evil disposition exists in the hearts of Adam's pos-
terity, equivalent to that which was exerted in his own heart,
vhen he ate the forbidden fruit. Which God has no hand in,
any otherwise, than in not exerting such an influence, as
might be effectual to prevent it ^ as appears by what was ob-
served in the former chapter.
But now the grand objection is against the reasonableness
ef such a constitution, by which Adam and his posterity should-
be looked upon as one, and dealt with accordingly, in an affuir
of such infinite consequence ; so that if Adam sinned, they
must necessarily be made sinners by his disobedifnce, and
come into existence with the same de/iravity of disposition,
and be looked upon and treated as though they were partak-
ers with Adam in his act of sin. I have not room here to re-
hearse all Dr. Taylor's vehement exclamations against the
reasonableness and justice of this. The reader may at his
leisure consult his bonk, and see them in the places referred
to below.* 'Whatever ])lack colors and frightful representa-
tions are employed on this occasion, all may be summed up
in this, That Adam and his posterity are not one, but entirely
disinict agents. But with respect to this mighty outcry made
against the reasonablet^ess of any such constitution, by which
arable ; and judged, that one ought never to be considered without the other.
While I have been writ!n? this note, I consulted all the systems of divinity,
■which I have by me, that I might see what w>.s the true and genuine opinioo
of UT chief divines in this affoir ; and I found that they were of the same
mind with me ; nan^elv, (hat these two kinds of imputation are by no mean:.
to be seyarated, or to be consideied abstizctly one from the other, but thai
csne does involve the other.". .H- there psrticularly c^tes t!>ose two famous
-•'forafsed divine.-., Vitringa and Lamp'us... Tom iv. Cap. 17, ^ 7^,
♦ Page 13, 150,151, 156, 261, 108, 109, lit, 5
ORIGINAL SIN. 44S
^o& is supposed to treat Adam and his posterity as one, I
would make the following; observations.
I. It signifies nothing to exclaim against \)\a.infact. Such
is tht fad, most evident and acknowledgedyac?, with respect
to the state of all mankind, without exception of one individ-
ual among all the natural descendants of Adam, as makes it
apparent, that God actually deals with Adam and his posterity
as one, in the affair of his apostasy, and its infinitely terrible
consequences. It has been denionstrated, and shewn to be in
effect plainly acknowledged, that every individual of mankind
comes into the world in such circumstances, as that there is
no hope or possibility of any other than their violating God's
hoiy law (if they ever live to act at all as moral agents) and
being thereby justly exposed to eternal ruin.* And it is thus
by God's ordering and disposing of things. And God either
thus deals with mankind, because he looks upon them as one
•with their first father, and so treats them as tiinful and guilty
by his apostasy ; or (which will not -mend the matter) hCs
nvithout viewing them as at all concerned in that affair, but as
in every respect perfectly innocent, docs nevertheless subject
them to this infinitely dreadful calamity. Adam, by his sin,
was exposed to the calamities and sorroivs of this life, to teni"
fioi-al death and eternal ruin ; as is confessed. And it is also
in effect confessed, that all his posterity come into the world
in such a state, as that the certain consequence is, their being
ex/iosed, and justly so, to the sorrows of this life, io temfiorai
death and eternal ruin, unless saved by grace. So that we see,
God in fact deals with them together, or as one. If God or-
ders the consequences of Adam's sin, with regard to his pos-
terity's welfare, even in those things v/hich are most impor-
tant, and which do in the highest degree concern their eternal
interest, to be the same with the consequences to Adam him-
self, then he treats Adam and his posterity as one in that af-
fair. Hence, however the matter be attended with difficulty,
fact obliges us to get .over the difficulty, either by finding out
^some solution, or by shutting our mouths, and acknowlcdjjiac;
• Part I. Chap. I, the three first Section;.
44i ORIGINAL SIN.
the weakness and scantiness of our understandings ; as v/<^
must in innumerable other cases, where apparent and unde-
r\\i\hlc/acry in God's works of creation and providence, is at«
tended with events and circumstances, the mcmner and reason
of which are difficult to our understanding's. But to proceed,
II. We will consider the difficulties themselves, insisted
on in the objections of our opposers. They may be reduced
to these two : First, That such a constitution is irjjurious to
Adam's posterity. Secondly, That it is altogether imfirofier.,
as it \n\\A\e^ falsehood, viewing and treating those as one,
which indeed are not one, but entirely distinct.
First Difficulty, That the appointing Adam to stand,
in this great affair, as the rnOra! head of his posterity, and so
treating them as one with him, as standing or falling with
liim, is injurious to them, and tends to their hurt. To which
I answer, it is demonstrably otherwise ; that such a constitu-
tion was so far from being injurious and hurtful to Adam's
posterity, or tending to their calamity, anymore than if every
or.e had been appointed to stand for himself personally, that it
was, in itself considered, very much of a contrary tendency,
and was attended with a more eligible firobability of a hafifiy
issue than the latter would have been : Andsn is a constitu-
tion truly expressing the goodness of its author. For, here
the following things are to be considered,
1. It is reasonable to suppose, that Adam was as likely, on
account of his capacity and natural talents, to fiersevcre in
obedience, as his posterity (taking one with another) if they
had all been put oh the trial singly for themselves. And
supposing that there was a constituted union or oneness of
him and his posterity, and that he stood as a public person, or
common head, all by this constitution would have been as sure
to partake of the benefit of his obedience, as of the ill conse-
quence of his disobedience, in case of his fall.
2. There was a greater tendency to a happy issue, in such
ar appointment, than if every one had been appointed to stand
for himself; especially on two accounts. (J.) That Adam
had stronger motives to ivatchfulness than his posterity would
have had ; in that not only his own etemal welfare lay at
ORIGINAL SIN. 445
)5take, but also that of all his posterity. (2.) Adam was in a
istate of complete manhoou. when his trial began. It was a
constitution very agreeable to the goodness of God, consid-
ering the state of mankind, which was to be propagated in the
"way of generation, that the'wjiriit father siiould be appointed
to stand for ail. For by reason of the manner of their coming
into existence in a state of infancy^ and their coming so grad-
ually to matu;'e state, and so remaining for a great while in a
state of chiklbood and comparative imperfection, after they
were become moral agents, they would be less fit to stand for
themselves, than their first father to stand for them.
If any man, notwithstanding these things, shall say, that
for his own part, if the affair had been proposed to him, he
should have chosen to have had his eternal interest trusted in
his own hands ; it is sufficient to answer, that no man's vain
©pinion cf himself, as more Jit to be trusted than others, al-
ters the true nature and tendency of things, as they demon-
strably are in themselves. Nor is it a just objection, that
this constitution has in event proved for the hurt of mankind.
For it does not follow that no advantage was given for a ha/i/iy
event, in such an establishment, because it was not such as to
make it utterly impossible there should be any other event,
3. The goodness of God in such a constitution with Adam
appears in this : That if there had been no sovereig??y gra-
cious establishment at all, but God had proceeded only on the
foot of mere justice, and had gone no further than this re-
quired, he roight have demanded of Adam and ail his poster-
ity, that they should perform perfect, fierfietual obedience,
without ever failing in the least instance, on pain o{ eternal
death, and might have made this demand without the firomise
of any positive reward for their obedience. For perfect obe-
dience is a debt, that every one owes to his Creator, and
therefore is what his Creator was not obliged to pay him for.
None is obliged to pay his debtor, only for discharging his
just debt. But such was evidently the constitution with Ad-
am, that an eternal happy life was to be the consequence of
his persevering fidelity, to all such as were included within
t!iat constitution (of which the tree of life was a sign) aa
446 ORIGINAL Sm.
'Well as eternal death to be the consequence of his disobe-
dience.
I come now to consider the
Second Difficulty. It beinf; thus manifest that this
constitution, by which Adam and his posterity are deah with
as 07?e, is not unreasonable upon account of its being injurious
and hnrtful to the interest of mankind, the only thing remain-
ing in the objection against such a consiiiuuon, is the impro-
priety of it, as imjilying falsehood^ and contradiction to the
true nature of things ; as hereby they are viewed and treated
as one., who are not one, but wholly distinct ; and no arbitrary
constitution can ever make that to t>e true, which in itself
considered is not true.
This objection, hov/ever specious, is really founded on a
false hypothesis, and wrong notion of what we call sameness
or oneness^ among created things ; and the seemmg force of
the objection arises from ignorance or inconbideration of the
degree, in which created identity or oneness with past exist-
ence, in general, depends on tlie sovereign constitution and
law of the Supreme Author and Disposer of the Universe.
Some things, being most simply considered, are entirely
distinct, and very diverse, which yet are so united by the es-
tablished law of the Creator,in some respects, and with regard
to some purposes and effects, that by virtue of that estabhsh*
ment it is witii them as if they were one. Thus a tree, grown
great, and an hundred years old, is one plant with the little
sprout, that first came out of the ground, from whence it
grew, and hcis been continued in constant succession, though
it is now so exceeding diversr, many thousand times bigger,
and of a very different forrR, and perhaps not one atom the
very same ; yet God, according to an established law of na-
ture, has in a constant sitccession communicated to it many
©f the same quaUties and most important properties, as if it
•were one. It has been his pleasure to constitute an union in
these respects, and for these purposes, naturally leading us
to look upon all as one. So the body of man at forty years of
age, is one with the infant body which first came into the
^orldj from whence it grew ; thougii i\ow constituted of dif-
OUIGINAL SIN. 44f
ferent substance, and the greater part of the substance proba-
bly rlian^ed scores (if not hundreds) of times; and though
it be now in so many respects exceeding diverse, yet God,
according to the course "of na'ure, which he has been pleased
to establish, has caused that in a certain method it should
communicate with that infantile body, in the same life, the
same senses, the same features, and many of the same quali-
ties, and in union with the same soul, and so, with regard to
these purposes, it is dealt with by him as one body. Again,
the body and soul of a man are o?zc, in a very different man-
ner, and for different purposes. Considered in themselves,
they are exceeding different beings, of a nature as diverse as
can be conceived ; and yet, by a very peculiar divine conslir
tulion or law of nature, which God has been plea.ed to estab-
lish, they are strongly united, and become one, in most impor-
tant respects ; a wonderful mutual communication is estab-
lished ; so that both become different parts of the saine man.
But the union and mutual communication they have, has ex-
istence, and is entirely regulated and limited, according to
the sovereign pleasure of God, and the constitution he has
been pleased to establish.
And if we come even to the fiersonai identity of created
intelligent beings, though this be not allowed to consist whol-
ly in that which Mr. Locke places it in, i. e. same conscious-
ness ; yet I think it cannot be denied, that this is one thing
essential to it. But it is evident that the communication or
continuance of the same consciousness and memory to any
subject, through successive parts of duration, depends wholly
on a divine establishment. There would be no necessity tiiat
the remembrance and ideas of what is past should continue
to exist, but by an arbitrary constitution of the Creator. If
any should here insist that there is no need of having* recourse
to any such constitution^ in order to account for the continu-
ance of the same consciousness, and should say, that the very
Karwre of the soul is such as will sufficiently account for it;
and that the soul will retain the ideas and consciousness it
once had, according to the course of nature ; then let it be re-
membered, who it is gives the soul this nature j and let Ihur
44S ORIGINAL SIN.
be remembered, which Dr. Taylor says of the course of na-
ture, before observed ; denying, tbat " the course of nature
is a proper active cause, which will work ar.d go on by
itself without God, if he lets and permits it;" saying that
*' the course of nature, separate from the agency of God, is
no Cause, or nothing ;" and affirming that <' it is absolutely
impossible the course of nature should continue itself, or go
on to operate by itself, any more than produce itself ;"* and
that " GoH, the Original of all Being, is the Ow/y Cause of all
natural effects."! Here is worthy also to be observed, what
Dr. Tuinbull says of the laivs of nature^ in words which he
cites from Sir Isaac Newton^ " It is the will of the mind
that is the Jlrst cause, that gives subsistence and efficacy to
all those laivs, who is the efficient cause that produces the
phenomena, which appear in amilogy, harmony and agreement,
according to these laws" And he says, «' The same princi«
pies must take place in things pertaining to morale as well as
natural philosophy. "§
From these things it will clearly follow, that identity of
consciousneas depends wholly on a i?.w of nature, and so, oi\
the sovereign will and agency of God ; and therefore, that
personal identity, and so the derivation of the pollution and
guilt of past sins in the same person, depends on an arbitra-
ry divine constitution ; and this, even though we should al-
low the same consciousness not to be 'he only thing which
constitutes oneness of person, but should, besides that, sup-
pose sameness of substance requisite. For, if same con-
sciousness be one tiling necessary to personal identity, and
this depends on God's sovereij^n constitution, it will still fol-
low that personal identity depends on God';? sovereign consti-
tuticn.
And with respect to the identity of created substance it-
self, in the different moments of its duration, 1 think, we
shall grcdtly mistake, if we imagine it to be like that abso-
lute, independent identity of the Tirst Being, whereby he is
the same, ijesterdaiJj today, and forever . In. ay, on the contrary,
• Pagei34,S. + Page 140. S, $ Mor. Phil. p. 7. ^ Ibid, p.o.
ORIGINAL SIN. 4.19
it may be demonstrated that even this oneness of created sub-
stance, tir g at different times, is a merely dependent iden-
tity, dependent on the pleasure and sovereign constitution of
tiim who loorketh all in all. This will follow from what is
generally allowed, and is certainly true, that God not only-
created all things, and gave them being at first, but continu-
ally preserves them, and upholds them in being. This be-
ing a matter of considerable importance, it may be worthy
here to be considered with a little attention. Let us inquire
therefore, in the first place, whether it be not evident that
God does continually, by his immediate power, ufihold every
created substance in being ; and then let us see the conse-
ijuerice.
That God does, by his immediate power, iifihold every
created substance in being, will be manifest, if we consider
that their present existence is a defiendent existence, and
therefore is an effect, and must have some cause ; and the
cause must be one of these two ; either the antecedent exist-
ence of the same substance, or the power of the Creator. But
it cannot be the antecedent existence of the same substance.
For instance, the existence of the body of the 7«oo7z at this
present moment, cannot be the effect of its existence at the
last foregoing moment. For not only was what existed the
last moment, no active cause, but wholly a passive thing ; but
this also is to be considered, that no cause can produce effects
in a ti/ne and f2lace in which itself is not. It is plain, nothing
can exert itself, or operate, when and where it is not existing.
But the moon's past existence was neither w/iere nor when its
present existence is. In point of time, what is fiast, entirely
ceases, when present existence begins j otherwise it would
not be past. The past moment is ceased and gone, when
the present moment takes place ; and does no more coexist
with it, than does any other moment that had ceased twenty
years ago. Nor could the past existence of the particles of
this moving body produce effects in any other place than where
it then was. But its existence at the present moment, in
isvery point of it, is in a different place from where its exist.
Vol. VI. 3 1
450 ORIGINAL SIN.
ence was at the last preceding motnent. From these things.
I suppose it will certainly follow that the present existencei
either of this, or any other created substance, cannot be an
effect of its past existence. The existences (so to speak) of
an effect, or thinp: dependent, in different parts of space or
duration, though ever so near one to another, do not at all co-
exist one with the other ; and therefore are as truly different
effects, as if those parts of space and duration were ever so
far asunder ; and the prior existence can no more be the
proper cause of the new existence, in the next moment, or
next part of space, than if it had been in an age before, or
at a thousand miles distance, without any existence to fill up
the intermediate time or space. Therefore the existence of
created substances, in each successive moment, must be the
effect of the immediate agency, will, and power of God.
If any shall say, this reasoning is not good, and shall insist
upon it, that there is no need of any immediate divine power
to produce the present existeivce of created substances, but
that their present existence is the effect or consequence of
past exis' ence, according to tht nature of things ; that the
established course of nature is sufficient to continue existence,
■where existence is once given j I allow it : But then it
should be remembered, tvhat nature is in created things ; and
nohat the established course of nature is ; that, as has been
oh served already, it is nothings stfmrate from the agency r/
God; and that, as Dr. Taylor says, God, the Original of all
being, is the onlt cause of all natural ejects. A father, ac-
cording to the course of nature, begets a child ; an oak, ac-
cording to the course of nature, produces an acorn, or a bud ;
so, accouling to the course of nature, the former existence
of the trunk of the tree is followed b\ its new or present ex-
istence. In the one case and the other, the new effect is con-
sequent on the former, only by the established lanvs and settled
course of nature, \vl:ich is allowed to be nothing but the con-
tinued immediate efficiency of God, according to a constitution.
that he has been pleased to establish. Therefore, according
to what our author urges, as the child and th.e acorn, which
come into esister-ce accctding to the course cf nature, in con
ORIGINAL SIN, 4&1
■sequence of the prior existence and state of the parent and
the oak, are truly, itmnediately created or made by God ; so
must the existence of each created person and thing, at each
"inoment of it, be from the immediate continued creation of
God. Ii will certainly follow from these things, that God*s
preserving created things in 1 ;ing is perfectly equivalent to
a continued creation, or to his creating those things oat of no-
thing at each moment of their existence. If the continued
existence of created things be wholly dependent on God'«
preservation, then those things would drop into nothing, up-
on the ceasing of the present moment, without a new exer-
tion of the divLie power to cause them to exist in the follow-
ing moment. If there be any who own, that God preserves
things in being, and yet hold that they would continue in be^
ing without any further help from him, after they once have
existence ; I think, it is hard to know what \hey mean. To
■what puipose can it be. to talk of God^s fireservinff things in
being, when there is 720 need 6f his preserving them ? Or to
talk of their being defiendent on God for continued existence,
when they v/ould of themselves continue to exist without his
help ; nay, though he should wholly withdraw his sustaining
power and influence ?
It will follow from what has been observed, that God's up-
holding created substance, or causing its existence in each
successive moment, is altogether equivalent to an immediate
'production out of nothing, at each moment. Because its exist-
"Cnce at thi« moment is not merely in part from God., but
wholly from him, and not in any part or degree, from its an^
tecedent existence. For the supposing that its antecedent ex-
istence concurs with God in efficiency, to produce some fiart
of the effect, is attended with all the very same absurdities,
■which have been shewn to attend the supposition of its pro-
. ducing it ivhoUy. Therefore the antecedent existence is no-
thing, as to any proper influence or assistance in the affair j
and consequently God produces the effect as much from no^
thing, as if there had been nothing before. So that this effect
differs not at all from the first creation, but only circumstan*
tiallu I as \x\ first creation there had been no such act and ef-
41,2 ORIGINAL SIK.
feet of God's power before ; vhercas, liis giving existence
aftei wards, /o/Zows preceding acts and effects ct the same
kind, in an established order.
Now, in the next place, let us see how the consequence of
these things is to my present purpose. If the existence of
created aubsiance, in each successive moment, be wholly the
cficct of God's immediate power, in that moment, without
any dependence on prior existence, as much as the first crea-
tion out of no'hing, then what exists at this moment, by this
power, is a new effect^ and simply and absolately considered,
not the same with any past existence, though it be like it,
and follows it according to a certain established method.*
* When I suppose that an effect which 13 produced every moment, by a
Bcw action or exeruon ot power, must be i new effrct in each moment, and
not ab= luteiy and numerically the same with hat whi: h existed in preceding
moments, the thing th^t 1 intend, may be illustrated by this example. The
lucid co!or or brightness of the7BCio«, as we look stedtastly upon it, seemi to
be A permanent thing, as though it were perfectly the same brightness continu-
ed. But indeed it is an eflect produced every moment. It ceases, and is
renewed, in each successive point of time ; and so becomes altogether a netu
effect at each instaat ; and no one thing that belongs to it, is numerically the
same that existed in the preceding moment. The rays of the sun, impressed
on that body, and reflected from it, which cause tlie effect, are none of them
the same : The impression, made in each moment on our sensory, is by the
stroke of new rays; and the sensation, excited by the stroke, is a new effect,
an effect of a new impulse. Therefore the brightness or lucid whiteness of
this body is no more numerically the same thing with that which existed in
the preceding moment, than the sound of the wind that blows now, is indi-
vidually the same with the sound of the wind t'-.at blew just before which^
though it be like it, is not the same, any more than the agitated air, that makes
the sound, is the .same; or than the water, flowiiig in a river, that now pass-
es by, is indiv, dually th.e same with that which passed a little before. And
if it be thus with ihe brightness or color of the moon, so it must be with its
solidity, and every thing else belonging to its substance, if all be, each moment,
as much the immediate effect of a new exertion or app ication of power.
The matter may peihnps be in some rt-^pects still more clearly illustrated
by this. The images of things in ^ glass, as we keep our eye upon them,
seem to remain precis ly the same, '-vith a conlin ing, peifi-c; identity. But
it is known to be otherwise. Philosophers well know that these images ace
constantly renewed, by the impression and reflection of new rays of light ; so
that the image impressed by the farmer rays is constantly vanishing, and a
ORIGINAL SIN. 459
And there is no identity or oneness in the case, but what de-
pends on the arbitrary constitution of the Creator ; who by
his wise soverei'^-n establishment so unites these successivo
new effects, that he treats them as o?zf, by communicating to
them like pioperties, relaiions, and circumstances ; and so>
leads vs to regard and treat them as one. When I call this
an arbitrary constitution, 1 mean, it is a constitution which de-
pends on nothint^^ but the divine will i which divine will de-
P' nds on nothint-^ hut the divine wisdom. In this sense, the
wlioie course of nature, with ail that belongs to it, all its laws
and methods, and constancy and reo-ularity, continuance and
proceeding, is an arbitrary constitution. In this ssnse, th«
couinuance of the very being of the world and all its parts, as
veil as the manner of continued being, depends entirely oa
an arbitrary constitution : For it does not at all necessarily fol-
low, that because there was sound, or light, or color, or resist-
ance, or gravity, or thought, or consciousness, or any other
dependent thine: the last moment, that therefore there shall
be the like at the next. All dependent existence wtiatsoever
}jeui image impressed by new rays every moment, both on the glass and oa
the eye. The image constantl^y renewed, hy new successive rays, is no more
num-r.cally ihe same, than if it were by some artist put on anew with a pen-
cil, and the colors constantly vanishing as fast as put on. And tlie new im-
ages being put on immediately or instantlv, do not make them the same, any
more tliari it it were done with ihe iniermiision o4^ an hour or a day. The im-
age that exists thi;. moment, is not at all derived from the image which existed
the last preceding moment ; as may be seen, because, if the succession of new
rayi be intercepted, by tomething interposed between the object and the glass,
the image immediately ceases ; tht past existence of the image has no influence
to upliold it, so much as for one moment. Which shews, that the image is
altogether new made every monieut ; and strictly speaking, is in no part nu-
merically the same with that which existed the moment preceding. And
truly so the matter must be with the bodies themselves, as well as their images :
They also cannot be the same, with an absolute identity, but must be wholly
renewed every moment, if he case be as has been proved, that iheir present
existence is no:, strictly speaking, at all the effect of their past existence ; but
is wholly, every instant, the effect of a new agency, or exertion of the power,
of the cause of their existence. V so, the existence caused is every instant a
new effectj whether the cause be I'gh!^ or immediate divir.c pcxcr, or whatever
it be.
454 ORIGINAL SIN.
is in a constant flux, ever passing and returning ; renewed
every moment, as the colors of bodies are every naoment re-
newed by the light that shines upon them ; and all is con-
stantly proceeding from God, as light from the sun. In him
*>ve live, and ?nove, and have our being.
Thus it appears, if we consider matters strictly, there is
no such thinsT as any identity or oneness in created objects,
existing at different limes, but what depemls on God's sove-
reign constitution. And so it appears, that the objection we
are upon, made against a supposed divine constitution, where-
by Adam and his posterity are viewed and treated as one, in
the manner and for tlte purposes supposed, as if it were not
consistent ivith truth, because no constitution can make those
to be one, which are not one : I say, it appears that this objec-
tion is built on a false hypothesis : For it appears, that a di-
nine constitution is the thing which ynakcs truth, in affairs of
this nature. The objection supposes, there is a oneness in
created beings, whence qualities and relations are derived
down from past existence, distinct from, and prior to any one-
ness that can be supposed to be founded on divine co?istitution.
Which is demonstrably false, i'ud sufficiently appears so from
things conceded by the adversaries themssives : And there«=
fore the objection wholly falls to the ground.
There are various kinds of identity and oneness, found
among created things, by which they become one in different
manners, resfierts and degrees, and to various Jmr/wses ; sev-
eral of which differences have been observed ; and every kind
is ordered, regulated and limited, in every respect, by divine
constitution. Some things, existing in different times and
places, are treated by their Creator as one in one respect, and
others in ayiother ; some are united for this communicaticn,
and others for that ; but all according to the sovereign pleasure
of the fountain of all being and operation.
it appears, particularly, from what has been said, that all
oneness, by virtue whereof pollution and guilt from past wick-
edness are derived, depends entirely on a divine ectablishment.
It is this, end this only, that must account for guilt and an evil
laint on any individual soul; in consequence of a crime com-
ORIGINAL SIN. 455
mitted twenty or ferty years ago, remaining still, and even to
the end of the world and forever. It is this, that must ac
count for the continuance of any such thinj^, any where, as.
consciousness of acts that are past ; and for the continuance of
all /labits, either good or bad : And on this depends every
thing that can belong io Jicrsonal identity. And all communi-
cations, derivations, or continuation of qualities, properties or
relations, natural or moral, from vv?hat is fiasiy as if the subject
were one, depends on no other foundation.
And I am persuaded, no solid reason can be given, why
God, who constitutes all other created union or oneness, ac-
cording to his pleasure, and for what purposes, communica-
tions, and effects, he pleases, may not establish a constitution
whereby the natural posterity of Adam, proceeding from him,
much as the buds and branches from the stock or root of a
tree, should be treated as one with him, for the derivation,
either of righteousness, and communion in rewards, or of the
loss of righteousness, and consequent corruption and guilt.*
* I appeal to such as are not wont to content themselves with judging by a
superficial appearance and view of things, but are habituated to examine
things strictly and closely, that they may judge righteous judgment, Wheth-
er on supposition that all mankind had coexisted, in the manner mentioned
before, any good reason can be given, why their Creator might not, if he had
pleased, have established such an union between Adam aixd the rest of man-
kind, as was in that case supposed. Particularly, if it had been the case, thaS
Adam's posterity had actually, according to a law of nature, some hov/ groan
out of him, and yet remained contiguous and literally united to him, as the branch-
es to a tree, or the membeis of the body to the head ; and had all, before the
fall, existed together at the same time, though in dijfcrent places, as the head and
members are in different places : In this case, who can determine, that the
author of nature might not, if it had pleased him, have established such an
union between the root and branches of this complex being, as that all should
constitute one moral whole ; so that by the law of union, there should be a
communion in each moral alteration, and that the heart of every bra^uh should
at the same moment participate with the heart of the root, be conformed to it,
and concurring with it in all its affections and acts, and so jointly partaking
in its state, as a part of the same thing ? Why might not God, if he had pleas-
ed, have fixed such a kind of union as this, an union of the various parts of
such a moral whole, as well as many other unions, which he has actually fixed»
according to his soversigu pleasure ?■ And if he might, by his sovereign con«
4S& ORIGINAL SIN.
As I said before, all oneness in created thingSi ^vhenc8
qualiiicB and relations are derived, depends on a divine consti-
tution that is arbitrarily in every other lesptct, exccpliny; that
it is regulated by divine wisdom. The wisdom, which is ex-
ercised in these constitutions, appears in these iwo things.
Fir&tt In a beautiful analogy and harmomj with other laws or
constitutions, especially relating to the same subject ; and
secondly^ in the good ends obtained, or useful conscrjucjices of
such a constitution. If therefore there be any objection still
lying against this constitution with Adam and his posterity, it
must be, that it is not sufficiently wise in these respects.
But what extreme arrogance would it be in us, to take
upon us to act as judges of the beauty and wisdom of the
laws and established constitutions of the supreme Lord and
Creator of the universe ? And not only so, but if this consti-
tution, in particular, be well considered, its ?wWo7?2, in the
two forementioned respects, may easily be made evident.
There is an apparent manifold analogy to other constitutions
and laws, established and maintained through the whole sys-
tem of vital nature in this lower world ; all parts of which, in
all successions, are derived frorn the^^rs? of the Icindy as froni
their root, or fountain ; each deriving from thence all proper-
ties and qualities, that are proper to the nature and capacity
of the kind, or species : No derivative having any one perfec-
tion (unless it be what is merely circumstantial) but what was
in its firimitive. And that Adan>'s posterity should be with-
out that original righteousness, which Adam had lost, is also
analogous to other laws and establishments, relating to the na-
ture of mankind ; according to which, Adam's posterity have
no one perfection of nature, in any kind, superior to what was
ititution, have established such an union of the various branches of mankind,
•when existing in diHerent places, I do not see why he might not also do the
same, though they exist in different times. I know not why succession, or
diversity of time, should make any such constituted union more unreasonable,
than diversity of /i/ac*. The only reason, vhy diversity of lime can seem t«
make it unreasonable, is. that difference of time shews, there is no absolute
identity of the things existing in those different times : But it shews this, I
think, not at all more than the difference of the place of existence.
ORIGINAL sm. 45?
f'ii him, when the human race began to be propagated from
'iiim.
And as such a constitution was fit and 'wise in other res-
pects, so it was in this that follows. Seeing the divine con-
stitution concerning the manner of mankind*s coming into ex-
istence in their propagation, was such as did so naturally unite
them, and made them in so many respects one^ naturally-
leading them to a close union in society, and manifold inter-
course, and mutual dependence. Things were wisely so es-
tablished, that all should naturally be in one and the same
7noral state ; and not in such exceeding different states, as that
some should be perfectly innocent and holy, but others corru/ii
and wicked ; some needing a Saviour, but others needing
none ; some in a confirmed state of perfect /la/i/nness, but
others in & state of public condemnation to perfect and eter-
nal misery ; some justly exposed lo great calamities in this
world, but others by their innocence raised above all suffering.
Such a vast diversity of state would by no means have agreed
with the natural and necessary constitution and unavoidable
situation and circumstances of the world of mankind ; all made
»fone blood, to dnveil on all the face of the earth, to be united
and blended in society, and to partake together in the natural
and common goods and evils of this lower world.
Dr. Taylor urges,* that sorrow and shame are only for/?er-
sonal sin : And it has often been urged, that refientance can be
for no other sin. To which I would say, that the use of ivords
15 very arbitrary : But that men's hearts should be deeply af-
fected with grief and humiliation before God, for the pollu-
tion and guilt which they bring into the world with them, I
;hink, is not in the least unreasonable. Nor is it a thint"
strange and unheard of, that men should he ashamed of things
done by others, whom they are nearly concerned in. I am
sure, it is wot unscrifitural ; especially when they are justly
sooked upon in the sight of God, who sees the disposition of
j«heir hearts, as fully consenting and concurring:
* Page ,^.
¥01.. VI. 3 K
4!rtr ORIGINAL SIN.
From what has been observed it may appear, there is na»
aure ground to conclude, that it must be an absurd and im-
possible thing;, for the race of mankind truly to partake of the
tin of the first apostasy, so as that this, in reality and propria
ety, shall become their sin ; by virtue of a real uaion between
the root andbranchesof the world of mankind (truly and prop»
crly availing to such a consequence) established by the Au-
thor of the whole system of the universe ; to whose establish-
ments are owing all propriety and reality of union, in any pare
of that system ; and by virtue of the full consent of the hearts
•f Adam's posterity to that first apostasy. And therefore the
sin of the apostasy is not theirs, merely because God imfiutet
it to them ; but it is truly and profitrly theirs, and on that
ground, God imp\iles it to ihem.
By reason of the established union between Adam and his
posterity, the case is far otherwise between him and themy
than it is between distinct parts or individuals of Adam's race 5
betwixt whom is no such constituted union y as between child-
ren and other ancestors. Concerning whom is apparently to
be understood that place, Ezek. xviil. 1....20.* Where God
reproves the Jews for the use they made of that proverb, The
fathers have vaten sour grapes, and the children's teeth are set
en edge J and tells them, that hereafter they shall no more
have occasion to use this proverb ; and that if a son sees the
wickedness ofi his father, and sincerely disafifirovea it and
avoids it, and he himself is righteous, he shaU not die for the
iniquity of his father ; that all souls, both the soul of the father
and the sonii are Aw; and that therefore the son ahall not bear
*^the iniquity of his father, nor the faJher bear the iriiquity of the
ion; but the -soul that sinneth, it shall die ; that the right eouf
ness of the righteous shall beufion him, and the wickedness of the
wicked shall be ufion him. The thing denied, is communion in
the guilt and punishment of the sins of others, that are dis-
tinct parts of Adam's race ; and expressly, in that case, where
there is no consent and concurrenccy but a sincere disapproba'
tion of the wickedness of ancestors. It is declared, that chili*
♦ Whicb Dr, Taylor illegoe, p. i», n, 5.
ORICINAL SIN. 45$
yen who are adult and come to act for themselves, who are
righteous, and do not approve of, but sincerely condemn the
■wi-; kedness of their fathers-, shall not be punished for their
dis. pproved and avoided iniquities. The occasion of what
is here said, as well as the design and plain sense, shews,
that nothing is here intended in the least degree inconsistent
with what has been supposed concerning Adam's posterity's
sinning and fallitig in his afiostasy. The occasion is, the peo-
ple's murmuring at God's methods under the 'Mosaic dispen«
sation; agreeable to that in Levit, xxvi. S9. « And they that
are left of you, shall pine away in their iniquity in their ene^
mies lands ; and also in the iniquities of their fathers shall they
pine away with them :'* And other parallel places, respecting
external judgments, which were the punishments most plain*
ly threatened, and chiefly insisted on, under that dispensation,
(which was, as it were, an external and carnal covenant) and
particularly the people's suffering such terrible judgments at
that day, even in Ezekiel's time, for the sins of Manasseh j
according to what God says by Jeremiah (Jer. xv. 4.) and
agreeable to what is said in that confession, Lam. v, 7. « Our
fathers have sinned and are not, and we have borne thwr ini-
quities."
In what is said here, there is a special respect to the in*
troducing of the gospel dispensation ; as is greatly confirmed
by conipa'ing this place with Jer. xxxi. 29, 30, 31. Under
which dispensation, the righteousness of' God's dealings with
mankinil would be miore fially manifested, in the clear revela-
tion then to be made of the raQ\.ho^ x>i Xht judgment of God,
by which {hejinal state of wickedmen is determined ; which
is not according to the behavior ef- their particular «?2ce«ror«-;
but every one is dealt with according io- the sin o^ his otvn
wicked heart, or sinful nature and practice. The affair of de^
rivation of the natural corruption of mankind in general, and
of thfir consent to, and participation of, the /irimitive and com*
mon apostasy, is not in the least intermeddled with, or touched,
by any thing meant or aimed at in the true scope and deiiign
^f this place in Ezekiel,
460 (5RIG1NAL SIN.
On ihe whole, if any do not like ihe fihilosofihy, 6r tha
metaphysics (as some perhaps may choose to call it) made use
of in the foregoing reasonings ; yet I cannot doubt, but that a
proper consideration of what is apparent and undeniable in
fact., with respect to the d'Cficndence of the state and course of
things in this universe on the sovereign constitutions of the
supreme Author and Lord of all, who gives none account of
any of his ynatters, and nvhose ways are fiast finding out., will be
suffi'-ient, with persons of common modesty and sobriety, to
stop their mouths from making peremptory decisions against
the justice of God, respecting what is so plainly and fully
taught in fds holy word, concerning the derivation of a deprav-
ity and guilt from Adam to his posterity ; a thing so abun-
dantly confirnifd by what is found in \.\iQ experience oi d\\
mankind in all ages.
This is enough, one would think, forever to silence such
bold expressions as these...." If this hz just... \{ ihe scriptures
teach such doctrine, &c, then the scriptures are of no use.,..
understanding is no understanding.. ..and. What a God must
Ae be, that can thus curse innocent creatures l....ls this \\\y
Got), O Christian !" See. &c.
It may not be improper here to add something (by way
of supplement to this chapter, in which we have had occasion
to say £0 much about the imputation of Adam's sin) concern-
ing the opinions of two divines, of no inconsiderable note
among the dissenters in England, relating to a partial imputa-
tion of Adam's first sin.
One of them supposes that this sin, though truly imputed
to I'SFAN'Ts, so that thereby they are exposed to a proper //ww-
ishment, yet is not imputed to them in such a degree^ as that
upon this account they should be liable to f/(?mfl/ punishment,
as Adam himself was, but only to temporal death, or a?wihila-
tion ; Adam himself, the immediate actor, being made infin-
itely more guilty by it, than his posterity. On which I would
observe, that to suppose, God imputes not all the guilt of
Adam's sin, but only some little part of it, relieves nothing
but one's imagination. To think of poor little ir fonts bearing
$uch torments for Adam's sin, as they sometimes do in this.
Original sIn. 46 i
'vvdrld, and these torments ending in death and annihilation,
may sit easier on the imagination, than to conceive of their
suffering eternal misery for it. But it does not at all relieve
one's reason. There is no rule of reason that can be suppos-
ed to lie against imputing a sin in the whole of it, which was
committed by onej to another who did not personally commit
it, but what will also lie against its being so imputed and pun-
ished in part. For all the reasons (if there are any) lie
against the imputation ; not the quantity or degree of nvkat is
imputed. If there be any rule of reason, that is strong and
good, lying against a proper derivation or communication of
guilt, from one that acted, to another that did not act ; then it
lies at{:ainst all that is of this nature. The force of the rea-
sons brought against imputing Adam's sin to his posterity (if
there be any force in them) lies in this, That Adam and his
posterity are riot o?ie. But this lies as properly against charg-
ing a part of the guilt, as the whole. For Adam's posterity!
by not being the same with him, had no more hand in a little
of V iiat was done, than in the Avhole. They were as absolute-
ly free from being concerned in that act partly^ as they were
nvholly. And there is no reason to be brought, why one man's
sin cannot be justly reckoned to another's account, who was
not then in bcitlg, in the whole of it ; but what will as proper-
ly lie against its being reckoned to him in any part, so as
that he should be subject to any condemnation or punishment
on that account. If those reasons are good, all the difference
there can be, is this ; that to bring a great punishment oa
infants for Adam's sin, is a great act of injustice, and to
bring a comparatively small punishment, is a smaller act of
injustice, but not, that this is not as truly and demonstrably an
act of injustice, as the other.
To illustrate this by an instance something parallel. It is
used as an argument why I may not exact from one of my
neighbors, what was due to me from another, that he and my
debtor are 7iot the same ; and that their concerns, interests
and properties are entirely distinct. Now if this argument
be good, it lies as truly against my demanding from him a
fiart of the debt, as the whole. Indeed it is a ^greater act of
%€2 GRIGINAL SIN.
injustice for me to take from him the -whole of it, than a pattj
but not more truly and certainly an act of injustice.
The other divine thinks there is truly an imputation of
Adam's sin, so that infants cannot be looked upon as innocent
creatures ; yet seems to think it not agreeable to the perfec-
tions of God, to make the state of infants in another world
^orse than a state of nonexistence. But this to me appears
■plainly a giving up that grand point of the imputation of Ad-
am's sin, both in whole and in part. For it supposes it to
be not right, for God to bring any evil on a child of Adam,
"which is innocent as to personal sin, without paying for it, at
balancing it with 5t)orf ; so that still the state of the child
shall be v^sgood, as could be demanded in justice, in case of
jncre innocence. Which plainly supposes tliat the child is
not exposed to any proper punishment at all, or is not at all in
elcbt to divine justice, on the account of Adam's sin. For if
the child were truly in debt, then surely justice might take
something from him nvithout payi7ig for it, or w'whoMX giving
that which makes its state as ^ooc^, as mere injiocence could in
justice require. If he owes the suffering of some puniahmen4t
then there is no need that justice should requite the infant
for suffering that punishment ; or rnake upforit, by confer-
ring some good, that shall countervail it, and m effect remove
and disannul it ; so that, on the whole, good and evil shall be
at an even balance, yea, so that the scale oi good shall prepon*'
<Jerate. Ifit is unjust in a judge to order any quantity of
money to be taken from another without paying him again»
and fully making it up to him, it must be because he had
justly forfeited none at all.
It seems to me pretty manifest that none can, in good
consistence with themselves, own a real imputation of the
guilt of Adam's f^rst sin to his posterity, without owning that
they are justly viewed and treated as sinners, truly guilty and
children of wrath on that account ; nor unless they allow a
just imputation of the whole of the evil of that transgres-
sion ; at least all that pertains to the essence of that act,
£? a full and complete violation of the covenant which
ORIGINAL SIN. 46«
Cirod had established ; even as much as if each one of man*
kind had the like covenant established with him singly, and
had by the like direct and full act of rebellion, violated it
for himself.
CHAPTER IV.
Wherein several other Objections are consideredi
BR. TAYLOR objects against Adam's posterity's being
auppased to come into the world under Zi forfeiture of God's
kleasing^ and subject to his curse through nis sin....That at the
restoration of the world after the fiood, God pronounced
equivalent or greater blessings on Noah and his sons, than he
did on Adarn at his creation, when he said, « Be fruitful and
multiply, and replenish the earth, and have dominion over
the fish of the sea," &c*
To this I answer, in the following remarks.
I. As it has been already shewn, that in the threatening^
denounced for Adam's sin, there was nothmg which appears
inconsistent with the cojitinuqnce of this present life for a sea-
son, or with the propagating his kind ; so for the like reason,
there appears nothing in that threatening, upon the supposi-
tion that it reached Adam's posterity, iVjfcwsisrfrzr with their
enjoying- the temporal blessings of the present life, as long as
this is continued ; even those temporal blessings which God
pronounced on Adam at his first creation. For it must be
observed, that the blessings which God pronounced on Adam,
when he first created him, and before the trial of his obedience^,
*■ S?e p. 3i, &c, S.
i6i ORIGINAL SIN.
;vere not the same with the blessings which were susfiended
on his obedience. The blessings thus suspended, were the
blessings of er^7-?m/ ///b ; which, if he had maintained his in-
tegrity through his trial, would have been pronounced upon.
him afterwards ; when God, as his judge, should have given
him his reward. God might, indeed, if he had pleased, imme-
diately have deprived him of ///e, and of all temfioral blessings
given him before. But those blessings pronounced on him
beforehand, were not the things, for the obtaining of which
his trial was appointed. These were reserved, till the issue
of his trial should be seen, and then to be pronounced in the
blessed sentence, which would have been passed upon him by
his judge, when God came to decree to him his reward for
his approved fidelity. The pronouncing these latter bless-
ings on a degenerate race, that had fallen under the threaten"
ing denounced, would indeed (without a redemption) have
been inconsistent with the constitution which had been estab-
lished. But the giving them the former kind of blessings,
•which were not the things suspended on the trial, or depend-
ent on his fidelity (and these to be continued for a season) was
not at all inconsistent therewith.
2. It is no more an evidence of Adam's posterity's being
not included in the threatening, denounced for his eating the
forbidden fiuit, That they still have the temfiorql blessings of
fruitfulness and a dominion ov.er the creatures continued to
them, than it is an evidence of Adam's being not included in
that threatening himself, that he had these blessings continu-
ed to him, was fruitful, and had dominion over the creatures
after his fall, equally with his posterity.
3. There is good evidence, that there were blessings im-
plied in the benedictions God pronounced on Noah and his
posterity, which were '^.ranted on a neiv foundation ; on the
foot of a dispensation diverse from any granti promise or rev-
elation which God gave to Adam, antecedently to his falL
even on the foundaiion of the covenant of grace, established in
Christ Jesus ; a dispensation, the design of which is to deliv-
er men from the curse tluU caine upon them by Adam's sin,
and to brinj^' them to greater bkssings than ever he had-
ORIGINAL SIN. 45.-
l^iese blessings were pronounced on Noah and hh seed, on the
same foundation whereon afterwards the blessing was pronounc-
ed on Abraham and his seed, which included both spiritual and
temporal benefits. Noah had his name proplietically given
-him by his father iQ!?/?^^/^ because by him and his seed, deliv-
erance should be obtained from the curse which came by
Adam's fall. Gen. v. 29. " And he called his name jVoah,
(i. e. Rest) saying, This same shall comfort us concerning-
our work, and toil of our hands, because of the ground which
the Lord hath cursed." Pursuant to the scope and intent of
this prophecy (which indeed seems to respect the same thing
■with the prophecy in Gen. iii. 15) are the blessings pro-
nounced on Noah after the flood. There is this evidence of
these blessings being conveyed through the channel of the
covenant of grace, and by ihe redemption through Jesus
Christ, that they were obtained by sacrifice ; or were bestow-
ed as the effect of God's favor to mankind, which was in con-
sequence of -God's s?nelling a sweet savor in the sacrifice which
Noah offered. And it is very evident by the epistle to the
Hebrews, that the ancient sacrifices never obtained the favor
of God, but only by virtue of the relation they had to the sac-
rifice of Ghrist. Now that Noah and his family had been so
'svonderfullj' saved from the wrath of God, which had destroy-
ed the rest of the world, and the world was as it were restored
from a ruined state, there was a proper occasion to point to
the great salvation to come by Christ : As it was a common
thing for God, on occasion of some great temfioral salvation of
his people, or restoration from a low and miserable state, to
renew the intimations of the great spiritual restoratioo of the
world by Christ's redemption.* God deals with the general-
•ty of mankind, in their present state, far diiTerently, on occa-
ion of the redemption by Jesus Chrbt, from what he other-
ivise would do ; for, being .capable subjects of saving mercy,
.hey have a day of patience and grace, and innumerable tem-
* It may be noted that Dr. Taylor liimself signifies it as his mind, that
these blessin5s on Noah wfre on the foot of the tcvcnant of gnu, p. 8^, go.
<5,i, 92, S.
Vol. VI. ? L
4m ORIGINAL sm.
poral blessincjs bestowed on them ; which, as the apostle sig-
nifies (Act« xiv. 17) are estimonies of God's reconcileableness
to sinful men. to put tliem upon seekirtg after God.
But besidf the sense in which the posterity of Noah in
general partake of these blessinj^s of dominion over the crea"
(ures, Sec. Noah himself, and all such of his posterity as
have obtained like precious faith with that exercised by him
in offering his sacrifice which made it a sweet savory and bjr
■which it procured these blessinci;s, have dominion over the
creatures, through Christ, in a more excellent stnse than
Adam in innocency ; as they are made kings and priests unto
God, and reign with Christ, and all things are theirs, by a
covenant of grace. They partake with Christ in that domin-
ion " over the beasts of the earth, the fowls of the air, and fish-
es of the sea," spoken of in the Sth Psalm ; which is by the
apostle interpreted of. Christ's dominion over the world. 1
Gor. XV. 27, and Heb. ii. 7. And the time is coming when
the greater part of the posterity of Noah, and each of his sons,
shall partake of this more honorable and excellent dominion
over the creatures, through him " in whom all the families of
the earth shall be blessed." Neither is there any need of
supposing that these blessings have their most complete ac-
complishment until many ages after they were ,c,ranted, any
more than the blessing on Japhet, expressed in those words,
« God shall enlarge Japhet, and he shall dwell in the tents oF
Shem."
But that Noah's posterity have such blessings given them
through tiie great Redeemer^ who suspends and removes the
curse which came through Adam's sin, surely is no argument
that they oiiginally, and as they be in their natural state, arc
not under the cprse. That men have blessings through f^race^
is no evidence of their being not justly exposed to the curse
iby nature, but it rather argues the contrary: For if ;hey
did not deserve 'he curse, they would not depend on grace and
redemption for the removal of it, and for bringing them into
a state of favor with God.
Another ohjrction which our author strenuously urges
against the doctrine of Original Sin; is, that it disparages the
ORIGINAL SIN. 46r
divine goodness in giving us our bdiig, which we ought to re-
ceive with thankfulness, as a great gift of God's beneficence,
and look upon as the first, original, and fundamental fiuic of
the divine liberality.*
To this 1 answer, in the following observations.
1. Tliis argument is buiil on the supposed truth of a
thing in cH&fiutc, and so is a begging the question. It is built
on this suppositioHi that we ase not properly looked upon as
«ne with owr Jirst father^ in the state wherein God at first
created him, and in his fall from thai state. If we are so, it
beoomes the whole race to acknowledge God's great goodness
to them, in the state wherein mankind was made at Jirst ; in
the hafifiy state thty were then iu; and the fair opportunity
they liien had of obtaining -fo?2/5r/ne>(/ and eternal happiness,
and to acknowledge it as an aggravation of their apostasy, and
to humble themselves, that they were so ungrate ul as to re-
bel against theii good Creator. Ceriainiy, we may all do
this wi h as much reason, as (yea, much more than) the peo-
ple of Israel in Daniel's and Nehemiah's times, did with
thankfulness acknowled.^e God's great goodness to their fath-
trst many ages before, and in their confessions bewailed, and
took shame tu thevnselves, for the sins committed by iheir
ya^Aers, notwiihsianding such great goodness. See the ixih
chapter of Daniel, and ixth ot Nehemiah.
2. If Dr. Taylor would imply in iiis objection, that it doth
not consist with the goodness of God, to give mankind being
in a state of misery, what ever was done before by Adam,
wlicther he sinned, or did not sin. I reply, if it be justly so
ordered, that there should be a posterity of Adam, which must
be looked upon as one with him, then it is no more contrary to
God's attribute of goodness to give being to his posterity in a
state of ponisnment, than ^o continue the being of the sc/nt
wicked and guilty person, who has made himself guilty, in a
state of punisliment. The giving being, and the continuing
being are both alike the work of God's power and will, and
both are alike fuudaiiien.al to all blessings of ma.i's present
♦ Page 256, 257, 260, 71. ,..74, S.
468 OKIGINAL SIN.
and future existence. And if it be said, it cannot be juslfy ib'
ordered, that there should be a posterity of Adam, which
Should be looked upon as one -svith him, this is begi^iy^g the''
question.
3. If our author would have us suppose that if is contrary
to the attribute of goodness forGod,inc7?i/ case^hy an immedi-
ate act of his power, to cause existence, and to cause new ex-
istence, which shall be an exceeding miserable existence, by
reason of cxposedness to eteiT.al ruin ; then his own scheme
must be supposed co7Jirary to the attribute of God's goodness ;
for he supposes that God will raise multitudes from the dead
at the last day (which will be giving new existence to their
Ijcdics, and lo bodily life and sense j in order only to their suf-
fering eternal dcstruclion.
4. Nolwithstaiiding we are so ;;inful and miserable, as we
?re by nature, yet we may have great reason tn bless God,
that he has given us our being under so glorious a dii>pensa^
tion of grace through Jesus Christ ; by which wc have a
Iriappy oppbrtunity to be delivered frt»m this sin and misery,
and to obtain unspeakable, eternal happiness. And because,
through our own wicked inclinations, we are disprscdsota
neglect and abuse this mercy, as to fail of final benefit by it,
this is no reason why we ought not to be thankful for it, even
sccording to our author's own sentiments. " What (says
Jie*) if (he tvhote -world ties in ivickedness, and few therefore
«hall be saved, have itien no reason to be //lan/cfuly because
they are wicked ahd ungrateful, and abuse their being and
God's bomVy ? Suppose odr own evil incliyiaficns do withhold
lis," [viz. fiom seeking after happiness, which under the light
of the gospel we are placed Avithin the nearer and easier reach
pf] « suppose the whole Christian world should lie in wick-
edness, and but few Christians should be saved ; is it there-
fore certainly true, that we cannot reasonably i/ian^ God for
the gospel?" Well, and though \he evil inclinations, which
l-inder our seeking and obtaining happiness by so glorious art
jidvantnge, are what we are born with, yet if those inclinations'
• P»5<^ 72, 73, S.
ORIGINAL SIN, 46S
M'e our fault or sin, that alters not the case ; and to say, they
are not our Sin, is still begging the question. Yea, it will fol-
low from several things asserted by our author, put together,
that not'>vithstanding men arfe born in such circumstances, as
that they are under a very great imfirobability of ever becom«
inpj righteous, yet they may have reasori to be thankful for their
being. Thus, particularly, those that were born and lived
among Ihe Heathen, before Christ came. For Dr. Taylor as-
serts, that all men have reason of thankfulness for their being ;
and yet he supposes, that the Heathen world, taken as a col-
lective body, were dead in sin, and could not deliver or help
themselves, and tnerefore stood in necessity of the Christian
dispensation. And not only so, but he supposes, that the
Christ/an world is now at length brought to the like deplorable
6nd helpless circumstances, and needs a neio dispensation for
itb relief ; as I observed before. According to these things,
the world in general, not only formerly, but even at this day,
are dead in szn, and helpless as to their falvation ; and there-
fore the generality of them that are born into it, are much
more likely to perish, than otherwise, till the new dispensation
comes : And yet he supposes, we all have reason to be thank-
ful for our being. Yea, further still, I think, according to our
author's doctrine, men may have great reason to be thankful
to God for bringing them into a stale, wnich yet, as the case
is, is attended with misery, as its certain consequence. As,
with respect to God's raising the wicked to life, at the last
day ; which, he supposes, is in itself a great benefit, procured
by Christ, and the wonderful grace of God through him : And
if it be the fruit of God's wonderful grace, surely men ought
to be thankful ^orlhdii grace, and praise God for it. Our doc-
trine of Original Sin, therefore, no more disparages God's
goodness in man's formation in the womb, than his doctrine
disparages God's goodness in their resurrection from the
grave.
Another argument which Dr. Taylor inakes use of, against
the doctrine of Original Sin, is what the scripture reveals of
the process of the day oi judgment ; which represents the
•■'ulge as dealing with men dnghj and separately, rendering to
479 ORIGINAL SIN.
eveii/ man according to /lis deeds, and according to the im«
provement he has made of the particular powers and talents
God has given him personally.*
But this objection v/ill vanish, if we consider what is the
end or design of that public jiid^;ment. Now ihis will not be,
that God m&yjlnd out what men are, or what punishm^t or
reward is proper for them, or in order to the pussint? a right
judgment of these things within himself, which is the end of
human trials ; but it is to manifeat what men are, to their own
consciences, and lothe woild. As the day of judgment is
called the day of the revelation of the righteous judgment of
God ; in order to this, Cod will make use of evidences, or
proofs. But the proper evidences of the wickedness of men's
hearts^ (the true seat of all wickedness) bolh as to corrup-
tion of nature, and additional pollution and guilt, are men's
ivorks.
The special end of God's public judgment will be, to make
a proper, perfect, open distinction among men, rightly to state
and manifest their difference one from another, in order to
that separation and difference in the eternal retribution, that
is to follow : And this difference will be made to appear, by
their ficrsomd tvorks.
There are two things, with regard to which men will be
tried, and openly distinguished by the perfect judgment of
God at the last day ; according to the twofold real distinctioji
subsisting among mankind, viz. (1.) The difference of state ;
thai primary and grand distinction, whereby all mankind are
divided into two sorts, the righteous and the wicked. (2,)
Th&t secondary distinction, whereby both sorts differ from oth-
ers in the same general state, in degrees of additional fruits of
righteousness and wickedness. Now the judge, in order to
manifest both these, will judge men according to their per-
sonal works. But to inquire at the day of judgment, whether
Adam sinned or no, or whether men are to be luoked upon as
one with him, and so partakers in his sin, is what in no res-
nect lends to manifest eitlier of these distinctions.
♦Page 65, 66, 111, 5.
ORIGINAL SIN. 4fi
t. The,/irst thini^ to be manifested, will be the state, that
each man is in, with respect to the grand distinction of the
whole world of mankind into righteous 'awCl ivicked ; or, in
metapliorica! language, wheat and tares ; or, the children of
the kingdom of Christ, and the children of the wicked one ; the
latter, the head of the apostasy ; but the former, the head of
the restoration and recovery. The judt^e, in manifesting tliis,
will prove men's hearts by their ivorks, in such as have had
opportunity to perform any works in the body. The evil
works of the .children of the nvicked one will be the proper
Tjianifpstation and evidence or proof of whatever belongs to the
general state of such ; and particularly they will prove, that
they belong to the kingdom of the great deceiver, and head
of the apostasy, as they will demonstrate the exceeding cor-
ruption of their nature, and full consent of their hearts to the
common apostasy ; and also that their hearts never relin-
quished the apostasy, by a cordial adherence to Christ, the
great restorer. The judge will also make use of the good
'works of the righteous to shew their interest in the redemp-
tion of Christ ; as thereby will be manifested the sincerity of
their hearts in their acceptance of, and adherence to the Re-
deemer and his righteousness. And in thus proving the state
of men's hearts by their actions, the circumstances of those
actions must necessarily come into consideration, to manifest
the true quality of their actions ; as, each one's talents, oppor-
tunities, advantages, light, motives, Sjcc.
2. The other thing to be manifested, will he that second-
ary distinction^ Vv'herein particular persons, both righteous and
wicked, differ from one another, in the degree of secondary
good or evil, that is something beside what is common to ail
in the sa-me general state : The degree of evil fruit, which is
additional to the guilt and corruption of the whole body of
apostates and enemies ; and the f/r§-r^c of personal goodness
and good fiuit, which is a secondary goodness, with respect
to the righteousness and merits of Christ, which belong to all
by that sincere faith manifested in all. Of this also each
one's works, with their circumstances, opportunities, talents^
&c. will be the proper evidence.
472 ORIGINAL SIN.
As to the nature and aggravations of the general apostasy
by Adam's sin, and also the nature and sufficiency of the re-
demption by Jesus Christ, the great restorer, though both
these will have vast injluence on the eternal state, which men
shall be adjudged to, yet neither of ihem will properly belong
to the ^/"/o/ men will be the suhjecls of at that day, in order to
the manifestation of their state^ wherein they are distinguished
cne from another. They will belong to the business of that
day no otherwise, than the manifestation of the great truths
of religion in general ; as the nature and perfections of God,
the dependence ot mankind on God, as iheir creator and pre-
server, &c. Such truths as these will also have great influ-
ence on the eternal state, whlcli men will then be adjudged
to, as they aggravate the guilt of man's wickedness, and must
be considered in order to a due estimate of Christ's righteous-
ness, and men's personal virtue ; yet, being of general and
equal concernment, will not properly belong to the trial ol
particular persons.
Another thing urged by our author particularly against
the imputation of Adam's sin, is this : " Though, in scripture,
action is frequently said to be imfiuted, reckoned., accounted to
a person, it is no other than his cnvn act and deed 1"* In the
same place he cites a number of places of scripture, wl'.ere
these words are used, y/hich he says are all that he can find in
the Bible.
But we are no way concerned with this argument at pres-
ent, any further than it relates to imfiutation of sin, or stiful
action. Therefore all that is in the argument, which relates
to the present purpose, is this : 'I hat the word is so often ap
plied in scripture to signify God's imputing personal sin, but
never once to his imputing Adam's sin....5o often .'....How
often ?....But twice. There are but two of all those places
which he reckons up, that speak of, or so much as have any
reference to, God's imputing sin to any person, where there is
any evidence that only personal sin is meant ; and they arc
J.evit. xvii. 3, 4, and 2 Tim. iv. 16. All therefore the argu-
♦ Pages, &c. 105, S.
Ol?IGINAL SIN. 473
meftt comes to, is this : That the word, imfiute, is applied iri
scripture, two times, to the case of God's imputing sin, and
neither of those times to signify the imputing of Adam's sin,
but both times it has reference to personal sin ; therefore
Adam's sin is not imputed to i>is posterity. And this is to be
noted, that one of these two places, even that in Levit. xvii.
3, 4, does not speak of imputing the act committed, but an-
other not committed. The words are, " What man soever
there be of the house of Israel, that killeth an ox or lamb or
goat in the camp, or that killeth it out of the camp, and bring-
eth it not unto the door of the tabernacle of the congregation,
to offer an offering unto the Lord, before the tabernacle of
the Lord, blood shall be imputed unto that man ; he hath shed
blood ; that man shall be cut off from among his people, i. e.
plainly, murder shall be imputed to him : He shall be put to
death for it, and therein punished with the same severity as if
he had slain a man. It is plain by Ibai. Ixvi. 3, that in some
cases, a shedding the blood of beasts, in an unlawful manner,
was imfiutedio them, as if they slew a man.
But whether it be so or not, although in both these places
the word, imfiute, be applied to personal sin, and to the very-
act done by the person spoken of, and in ten more places ; or
although this could be said of all the places, which our author
reckons up ; yet that the word, imfmte, is never expressly ap-
plied to Adam's sin, does no more argue, that it is not imput-
ed to his posterity, than it argues, that pride, unbelief, lying*
theft, oppression, persecution, fornication, adultery, sodomy,
perjury, idolatry, and innumerable other particular moral
evils, are never imputed to the persons that committed them,
or in whom they are ; because the word, impute, though so
often used in scripture, is never applied to any of these kinds
of wickedness.
I know not what can be said here, except one of these two
things : That though these sins are not expressly said to be
imputed^ yet other words are used that do as plainly and cer-
tainly imply that they are imputed, as if it were said so ex-
pressly. Very well, and so I say with respect to the imputa-
tion of Adam's sin. The thing meant by the y^Qvd^ impute.
Vol. VI. 3 M
474 ORIGINAL SIN.
may be as plainly and certainly expressed by usin^ other
■words, as if that word were expressly used ; and 7nore cct'
tainly^ because the words used instead of it, may amount to
an explanation of this word. And this, I think, is the very
case here. Though the word, imfmte, is not used with res-
pect to Adam's sin, yet it is said, ^11 have sinned ; which.,
respecting infants, can be true only of their sinning by his
tin. And, it is said. By hia disribediencc many were made sin-
ners ; &nd^ Judgment and condemnation came ufion all by that
sin ; and. that, by this means, deaths [the wages of sin] passed
on all 7nen, &c. Which phrases amount to full and precise
explanations of the word, im/mte ; and therefore do more cer-
tainly determine the point really insisted on
Or, perhaps it will be said, With respect to those person-
al sins forementioned, firide, unbeliefs 8cc. it is no argument,
they are not imfiuted to those who are guilty of them, that the
very word, imfiutcy is not applied to them ; for the word itself
is rarely used ; not one time in a hundred, and perhaps five
hundred, of those wherein the thing meant is plainly implied,
or may be certainly inferred. Well, and the same also may
be replied likewise, with respect to Adam's sin.
It is probable, Dr. Taylor intends an argument against
Original Sin, by that which he says in opposition to what R,
R. suggests of c/«7rfrfn'a discovering the princif lies ofiniqidty.,
and seeds of sin, before they are capable of moral action,* \\z.
That little children are ?nade patterns of humility, meekness and
innocence, in Matth. xviii. 3....1 Cor. xiv. 20, and Psal. cxxxi. £.
But when the utmost is made of this, there can be no
shadow of reason, to understand more by these texts, than
that Utile children are recommended as patterns in regard of
a ?iega'ivc virtue, innocence with respect to the exercises and
fruits o? sin, harmlessness as to the hurtful effects of it ; and
that image of meekness and humility arising from this, in con-
junction with a natural tenderness of mind, fear, selfdiffi-
dence, yieldablencss, and confidence in parents and others
older than themselves. And so, they are recommended n'"
• Paje 77, 78, S.
ORIGINAL SIN. 475
jjatterns of virtue no more than cloves^ which are an harmless
sort of creature, and have an image of ihe virtues of meekness
and love. Even according to Dr. Taylor's own doctrine, no
more can be made of it than this : For his scheme will not ad-
mit of any such thini^ as fiositive virtue, or virtuous disposi-
tion, in infants ; he insisting (as was observed before) that
viitue must be the fruit of thought and rejection. But there
can be no thought and reflection, that produces posiiive vir-
tue, in children, not yet capable of moral action j and it is
such children he speaks of. And that little children have a
negative virtue, or innocence, in relation to the positive acts
and hurtful effects of vice, is no argument that they have not
a corrufit nature within them : For let their nature be ever so
€o>Tunt, yet surely it is no wonder that they be not guilty of
po-ntive wicked action, before they are capable of any moral
action at all. A young viper has a naalii^nant nature^ though
incapable of doine a malignant action, and at present appear-
ing a harmless creature.
Another objection, which Dr. Taylor and some others of-
fer against this doctrine, is, That it pours contempt upon the
human nature.*
But their declaiming on this topic is like addressing the
affections and conceits oi children, ratber than rational argu-
ing with men. It seems, this doctrine is not complaisant
enough. I am sensible, it is not suited to the taste of some,
who are so very delicaw (\.o say no worse) that they can bear
noibino; but compliment and flattery. No contempt is by this
doctrine cast upon the noble faculties and capacities o^ man's
tmture.. or the exalted business, and divine and immortal hap-
piness he is made capable of. And an to speaking ill of man's
present 7noral staf.e, I presume, it will not be denied, that
shame belongs to them that are truly sinful ; and to supsi^^se,
thai this is not the native character of mankind, is still but
meanly begging the question. If we, as we come into the
world, are truly sinful, and consequently miserable, he act*;
but ^friendly part to us, who endeavors fully to discover an4
• P3-e 74, 75, 5.
4Y6 ORIGINAL SIK.
manifest our disease. Whereas, on the contrary, he acts an
unfriendly part, who to his utmost hides it from us ; and so,
in effect, does what in him lies to prevent our seekintr a rem-
edy from that, which, if not remedied in time, must biing us
finally to shame and everlasting contemfit, and end in perfect
and remediless destruction hereafter.
Another objrction^ which some have made against this
doctrine, much like the former, is, That it tends to beget in
us an ill ofiinion of our fellow creatures, and so to promote ill
nature and mutual hatred.
To which I would say, If it be truly so, that we all come
sinful into the world, then our heartily acknotvledgivg it, tends
to X^xoxwolt humility : But our disowning that sin and guilt,
which truly belongs to Ub, and endeavoring to persuade our*
selves that we are vastly better than in truth we are, tends to
a foolish self exaltation and pride. And it is manifest, by rea-
son, experience, and the word of God, that pride is the chief
source of all the contention., mutual hatred, and ill nvilly which
are so prevalent in the world ; and that nothing so effectually
promotes the contrary tempers and deportments, as humility.
This doctrine teaches us to think no worse of others, than of
ourselves : It teaches us, that we are alt, as we are by nature,
cofnpanions in a miserable, helpless condition ; which, under
a revelation of the divine mercy, tends to promote mutual
compassiom. And nothing has a greater tendency to promote
those amiable dispositions of mercy, forbearance, long sutTer-
ing, gentleness and foreiyeness, than a sense of our own ex-
treme unworthiness and misery, and the infinite need we have
of the divine pity, forbearance and forgiveness, together with
a hope of obtaininjj; mercy. If the doctrine, which ieaches
that mankind are corrupt by nature, tends to promote ill nvilly
why should not Dr. Taylor's doctrine tend to it as much ?
For he teaches us, that the generality of mankind are very
wicked, having made themselves so by their own free choice,
without any necessity ; which is a way of becoming wicked,
t^at renders men truly ivorthy oi' resentment ; but the other,
rot ct all, even according to his own doctrino.
ORIGINAL SIN. 477
Another exclamation against this doctrine, is, That it
tends to hinder comfort and joij, and to promote melanchohj and
gloominess of mind.
To which I shall briefly say, Doubtless, supposing men
are really become sinful, and so exposed to the displeasure of
God, by whatever means, if they once come to have their eyes
opened, and are not very stupid, the reflection on their c;'se
will tend to make them sorro'ivful ; and it is Jit, it should.
Men, with whom this is the case, may well be filled with sor-
row, till they are sincerely willing to forsake their sins, and
turn to God. But there is nothing in this doctrine, that in
the least stands in the way of comfort and exceeding joy, to
such as find in their hearts a sincere willingness, wholly to
forsake all sin, and give their hearts and whole selves to
Christ, and comply with the gospel method of salvation by
him.
Another thing objected is, that to make men believe that
wickedness belongs to their very nature, tends to encourage
thtra in dn, and plainly to lead them to all manner of iniqui-
ty ; because they are taught, that sin is 7iatural, and therefore
necessary and unavoidable.*
But if 'his doctrine, which teaches that sm is natural to
us, does also at the same time leach us, that it is never the
fetter, or less to be condemned, for its being natural, then it
does not at all encourage sin, any more than Dr. Taylor's
doctrine encourages wickedness, when it is become inveterate i
who teaches, that such as by custom have contracted strong
habits of sin, are unable to helfi themselves. -t And is it reason-
able to represent it as encouraging a man's boldly neglecting
and wilfully continuing in his disease, without seeking a cwj-e,
to tell him of his disease, to shew him that his disease is real
and very fatal, and what he can never cure himself of ; yet
withal directing him to a ^rcat fihtjsician, who is sufficient for
his restoration ? But for a more particular answer to what
is objected against the doctrine of our natural impotence and
* Page 231, and some other places. +See his exposition of Rom. vii.
f . 2C5....aao. But especially in his Paraphrase and Notes on the Epistle.
478 ORIGINAL SIN.
inability, as beinoj an encouragement to go on in sin, and a
discouragement to the use of all means for our help, I must
for brevity refer the reader to what has be»n largely written
on this head in my discourse on the Freedom of the Will.
Our author is pleased to advance another notion, among
others, by way of objection against the doctrine of Original
Sin ; that if this doctrine be true, it would be unlawful to beget
children. He says,* " If natural generation be the means of
unavoidably conveying all sin and wickedness irUo the world,
\i vc\u^\. itself hQ u sinful and unlawful x.hvci^.''* Now, if there
be any force of argument here, it lies in this proposition,
^ Whatsoever is a means or occasion of the certain, infallible
existence of sin and wickedness, must itself hz sinful." But
I imagine Dr. Taylor had not thoroughly weighed this prop-
osition, nor considered where it would carry him. For God's
€ontinui7ig in being the devil, and others that are finally given
up to wickedness, will be attended, most certainly and infalli-
bly, with an eternal series of the most hateful and horrid \yick-
«dness. But will any be guilty of such vile blasphemy, as to
say, therefore God's upholding them in being is itself a sinfui
thing ? In the same place our autlior says, « So far as we
are generated in sin, it must be a sin to generate." But tjiere
is no appearance of evidence in that position, any more than
in this : " So far as any is upheld in existence in sin, it is a
ain to uphold them in existence." Yea, if there were any
reason in the case, it would be strongest in the latter position j
for parents, as Dr. Taylor himself observes, are not the au-
thors of the beginning of existence ; whereas, God is truly
the author of the continuance of existence. As it is the known
"will of God, to continue Satan and mihions of others in beings
though the most sure consequence is the continuance of a
vast infernal world, full of everlasting hellisH ivickedness ; so
it is part of the revealed will of God, that this world of man-
kind should be continued, and the ^y^ecies firofiagated^ for his
own wise and holy purposes ; which will is complied wit!) by
the parents joined in lawful 7narriage ; whose children, though
• Page 145.
ORIGINAL STN. 479
they come into the world in sin, yet are capable subjects of
eternal holiness and happiness ; which infinite benefits for
their children, parents have great Teason to encourage a hope
of, in the way of giving up their children to God in faith,
through a Redeemer, and bringing them up in the nurture
and admonition of the Lord. I think, this may be answer
enough to such a cavil.
Another objection is, that the doctrine of Original Sin is
no oftener., and vo more plainly spoken of in scripture ; it bC'^
ing, if true, a very important doctrine. Dr. Taylor, in many
parts of his book suggests to his readers, that there are very
few texts^ in the whole Bible, wherein there is the least ap»
pearance of their teaching any such doctrine.
Of this I tftok notice before, but would here say further?
That the reader who has perused the preceding defence of
this doctrine, must now be left to judge for himself, whether
there be any ground for such an allegation ; whether there
be not texts in sufficient number,- both in the Old Testament
and New, that exhibit undeniable evidence of tl)is great article
of Christian divinity ; and whether it be not a doctrine taught
in the scripture with g'"eat plainness. I think there are few.
If any, doctrines of revelation, taught more plainly and ex-
pressly. Indeed, it is taught in an explicit manner more m
the New Testament, than in the Old ; which is not to be
wondered at ; it being thus with respect to all the most im-
portant doctrines of revealed religion.
But if it had been so, that this doctrine were rarely taught
in scripture ; yet if we find that it is indeed a thing declared
to us by God, if there be good evidence of its being held
forth to us by any word of his, then what belongs to us, is, tov
believe his word, and receive the doctrine which he teaches
us, and not, instead of this, to prescribe to him how often he
shall speak of it, and to insist upon knowing what reaso?is he
has for speaking of it no oftener, before we will receive what
he teaches us, or to pretend that he should give us an accounts-
why he did not speak of it so plainly as we think he ought to
have done, sooner than he did. In this way of proceeding, if
it be reasonable, the Sadducees of old, who denied any resur-
48© ORIGINAL SIN.
rection or future state, mi^'ht have maintained their ca-asv;
against Christ, when he blamed them for " not knowing tho
scriptures, nor the power of Goci ;" and for not understanding
by the scripture that there Wf-uld be a resurrection to spiritual
enjoyment, and not to animal life, and sensual gratifications ;
and they might have insisted that these doctrines, if true,
were very important, and therefore ought to have been spoken
of in the scriptures oftener and more explicitly, zm] not that the
church of God should be left, till that time, with only a/eiv,
o^scwre intimations of that which so infinitely concerned them.
And they might with disdain have rejected Christ's argument
by way o{ ivference^ from God's calling himself, in the Books
of Moses, the God of Abraham^ Isaac and Jacob. For an-
swer, they might have said, that Moses was sent on purpose
to teach the people the mind and wilt of God ; and therefore,
if these doctrines were true, he ovght in reason arid in truth to
have taught them plainly and frequently, and not have left the
people to spell out ?o important a doctrine, only from God's
saying, that he was the God of Abraham, Sec.
One great end af the scripture is to teach the world what
manner of being God is ; about which the world, without reve-
lation, has been so wofully in the dark ; and that God is an
infinite being, is a doctrine of great importance, and a doctrine
sufficiently taught in the scripture. But yet it appears to me,
this doctrine is not taught there, in any measure, with suck
expUcitness and precision, as the doctrine of Original Sin ; and
the Socinians, who deny God's omnipresence and omniscience,
have as much room left them for cavil, as the Pelagians, who
deny Original Sin.
Dr. Taylor particularly urges, that Christ says not one
word of this doctrine throughout the four gospels j which
doctrine, if true, being so iinnportant, and what so nearly con-
cerned the great work of redemption, which he came to work
out (as is supposed) one would think, it should have been em"
phatically spoken of in everij page of the gospels.*
* Page 2^2, 213.
ORIGINAL SIN. 4^1
in reply to this, it may be observed, that by the account
given in the four gospels, Christ was continually saying those
things which plainly imfiUcd, that all men in their orighial
state are sinful and miserable. As, when he declared that
" they which are whole, need not a physician, but they which
are sick ;* that " he carrte to seek and to save that which was
lost ;"t that it was necessary for all to be bor?i again, and to be
converted, and that otherwise they could not enter into the
kingdom of heaven ;\ and that all were sinners, as well as
those whose blood Pilate mingled with their sacrifices, Sec.
and that every one nvho did not refient, should perish ;^ withal
directing every one to firay to God for forgiveness of sin ;||
using our necessity of forgiveness from God, as an argument
with all to forgive the injuries of their neighbors ;1f teaching
that earthly parents, though kind to their children, are in
themselves evil ;** and signifying, that things carnal and
corrufit, are properly the things of men ;tt warning his disci-
pies rather to beware of men, than of wild beusts ;^| often rep-
resenting the world as evil, as wicked in its works, at enmity
with (ruth and holiness, and hating him ;§§ yea, and teaching
plainly, that all men are extremely and inexpressibly sinful,
owing ten thousand talents to their rlivine creditor. ||j|
And whether Christ did not plainly teach Nicodemus the
doctrine of original total depravity, when he came to hini to
know what his doctrine was, must be left to the reader to
judge, from what has been already observed on John iii. I..,,
11. And besides, Christ, in the course of his preaching,
took the most proper method to convince men of the coi-
rupiion of their nature, and to give them an effectual and
practical knowledge of it, in application to themselves, in par
ticular, by teaching and urging the holy and strict lavj ol
God, in its extent and spirituality and dreadful threatenings..
Which, above all things, tends to search the hearts of men,
* Matt.ix. 12. +Matt. xviii, i i,Luke xix. lO. J Matt, xvlii. 3. §Lukexiii.
I. .,.5. liMatt. vi. i2,Lukexi.4 IMatt. vi. 14, i5,and xviii. 35. *« Matt. vii.
11. ++ Matt. xvi. 23. JJ Matt. X. 16, 17. ^^ John vii. 7, viii. 23, xiv,
17, XV. »8, 19. III! Matt, xviii. 21, to the end.
Vol. VI. 3 N
4^2- ORIGINAL SIN.
and to teach them their inbred, exceedinc^ depravity ; not*
merely as a matter cf speculation, bu* by proper conviction*
of conscience ; -which is the only knowledge of Original Sin,
that con avail to prepare the mind for receiving Christ's re-
demption ; as a man's sense of bis own sickness preparer
him to apply in irood earnest to the physician.
And as to Christ's be-ng no more frequent and particular
in mentioning and inculcating this point in a doctrinal man-
ner, it is p'obable one reason to be given for it, is the same
that is to be given for his speaking no oftener of God's creat'
ivg the world ; which, though so important a doctrine, is
scarce ever spoken of in any of Christ's discourses ; and no
wonder, seeing this was a matter which the Jews, to whom
he confined hi'^ personal min-istry, had all been instructed in
from tieir forefathers, and never was called in question
among them. And ther&is a great deal of reason, from the
ancient Jewish writer?, to- suppose that the doctrine of Orig-
inal sin had ever been allowed in the ope^n profession of that
people ;* though they were generaHy, in that corrupt lime,
* What is found in the more ancient of the Jewish Rabbies, who have
wrote since the coming of Christ, is an argument of this. Many tilings of
this sort are taken notice of by Stapferus, in his Theo/ogia Polemka before men-
tioned. Some of these things which are there cited by him in Latin, 1 shall
here faithfully give in English, for the sake of the English reader.
"....So Manasseh, concerning Human Frailty, page 129. Gen. viii. 2r.
'•^ I iL'ill not ajftx more airse the earth for man's sake; for the appetite of nan is
fill from his youih ;" that is, from the time when he comes fonh/rom his moth-
er^s womb. For at . the. same time that he sucks the breasts, he follows his
lust \ and while he is yet an infant, he is under the dominion of anger, envy,
hatred, and other vices to which that tender age is obnoxious. Prov xxii. 15.
Solomon says, " foolishness is hound to the mind oj a. child." Concerning which
place, R. Levi Ben Gersom observes thus : '^Fcdlishvess, as it zvere, grows t»
him in his very beginning." Concerning this sin, which is common and erig-
inal to all men, David said, Psalm li. 5. " Behold, I voas begotten in iniquity,
and in iin did my mother icarm me." Upon which place Lben Ezra says thus :
" Behold, because of the concupiscence which is innate in the heart of man, it
is said, I am begotten in iniquity." And the sense is, that there is implanted in
the heart of man, Jctzer harang, an evil figment, from his nativity.
«• And Manasseh Ben Israel, de Fragil. page 2. " Behold, I was formed in'
iniauity, and. in sin kalh my mother u-armed mc." But whether thij be under.-
ORIGINAL SIN. -^3
-very far from a practical conviction of it ; and many notions
•were then prevalent, especially among the Pharisees, which
were indeed inconsistent with it. And though on account
■of these prejudices ihey might need to have this doctrine ex-
plained and applied to them, yet it is well known, by all ac-
quainted with taeir Bibles, that Christ, for v/ise reasons, spake
stood concerning the common mother, which was Eve, or whether Da vi'd
spake only of his own mother, he would signify, that sin is as it were natural,
and inseparable in this life. For it is, to be observed, that Eve conceived after
the transgression was committed ; and as many as were begotten afterwards,
were not brought' forth in a conformity to the rule of right reason, but in con-
formity to disorderly and lustfiil affecions.'' He adds, " One of the wise
men of the Jews, namely, R. Aha, rightly observed, David -would signify-
that ;t is impossible, even for pious men who excel in-virtue, never to com-
mit an,- sin." Job also asserts th» samelHing with David, chap. xiv. 4, say-
ing, " Who xvjll give a clean tking from an unclean ? Truly not one.'" Concern-
ing which words Aben Ezra says thus : " The sense is the same with that, /
was begotten in iniquity, because man is made out of an unclean thing." Stap-
Jerus, Tl'.eolog. Polem. Tom. iii. p 36, 37.
Id. ibid, p 132, &c. ^^ So Sal Jarchi ad Gemaram, Cod. Schabbalh, fol. i^t,
p. 2. " And this is not only to be referred to sinners, because all the pofteri-
ty of \.\\t first man are in like manner fubjected to all the curses pronounced on
him." And Manasseh Ben Israel, i.i his Preface to Human Fraiity, says, " I
had a mind to shew by what means it came to pass, that when the fint father
*t all had lost his righteousness, \\\i, posterity are begotten liable to Xht same pun-'
ishment with him." And Munsterus, on the gospel of Matthew, cites :he foi-
l-owing words from the book called The Bundle of Myrrh: "The blessed
Lord faid to tht first man, when ht cursed him, Thorns and thistles shall it brino-
Jorlh to thee; and thou shdlt eat the herb of the field. The thing which he
means, is, that because of his sin all who should descend from him, should be
wicked and perverse, like thorns and thistles, according to that word of the
Lord, speaking to the Prophet ; Thorns and irritators are with thee, and thou
dwellest amo"g scorpions. And all this is from the serpent, who was the Devi!,
Sam-miel, who emitted a mortiferous and corruptive poison into Eve, and
became the cause of death to Adam himself, when he ste the fruit. Remark-
able is the place quoted in Joseph de Voism, against Afar<m Raymund, p. 471,
of Master Menachem Rakanatensis , Sect. Bereschit, from Midrasch Tehillim,
which is cited by Hoornbehius, against the Jews, in these words : «' It is no
wonder that the sin of Adam and Eve is written and sealed with the kinc's
ring;, and to be propagated to all following generations ; because on the day
ihjt Adam was created, all things were iinishcd ; so that he stood forth the
perfection and completioff of the whole •workmanship of the world ; so whm
4h; oniGINAL SIN.
more sparingly and obscurely of several of the roost important
doctrines of revealed religion, relating to the necessity,
grounds, nature, and way of his rcdennption, and the meth-=
od of the justification of sinners, while he lived here in the
flesh, and left these doctrines to be more plainly and fully op-
ened and inculcated by the Holy Spirit, after his ascension.
he sinned, the whole world sinned, whose sin we bear and suffer. But tbc
matter is not thus with respect to tlie sins of his posterity." Thus far Stap-
ferus.
Besides these, as Ainszuortkon Gen. vili. 21 , observes, " In Bereshith Rabbay
(a Hebrew commentary on this place) a Rabbin is said to be asked. When is
the evil imagination put into man ? And he answered, From the hour that he i&
formid." And in Pool's Synopsis it is added from Grotius, " So Rabbi Salomon
interprets Gen. viii. 21. The imagination of man's heart is evil from his youth,
of its being evil from the time thai he is taken out of his mother's bowels "
Jroi Ezra thus interprets Psalm li. 5. i ivas shapen in iniquity, and in sin did
tny mother conceive me ; that evil concupiscence is implanted in the heait from
childhood, as if he were forvied in it ; and by my mother, he understands Eve,
■who did not bear children till the had sinned. And so Kafvenaki says, How
shall I avoid sinnirg ? A/y original jj coriupt, and from tiiince are ihose sins.
So Manasseh Ben Israel, from this placf (Psalm li 5) c:>ncludes that not only
David, but all miskind, ever since sin was introduced into the world, do shi
from their oiiginal. To this purpose is the answer of Rabbi Hakhadosch^
•which there is an account of in the lalmud. From what time does cuncupiscence
rule over man ? From the very moment cj his first faimation, orjren his nativity f
Anfw. From his formation." YooVs Synops.u\Loc,
On these things 1 observe, there is the greatest reason to suppose that these
old Rabbies of the Jewish nation, who gave such heed to the Tradition of the
Elders, would never have received this doctrine of Original 6in, had it not
been delivered do.wn to them from iht'ir forefathers. For it is a doctrine very
disagreeable to those practical principles and notions wherein the religion of
the unbelieving Jews most fundamcf. tally differs from the religion maintained
among Christians ; parliculaily ibeir notion oi justification by their own right-
eousness and privilcgei as the children of Abraham, &c. without standing in
need of any satisfaction by the surlcrings of ibe Messiah. On which account
the modern Jews do now uiiivei sally reject the doctrine o! Original .^in, and
corruption of nature, as Stapferus observes. And it is not at all likely that
the ancient Jews, if no such doctrine had been received by tradition from the
fathers, would have taken it up from the Christians, whom they had in suth
great contempt and enmity ; especially as it is a doctrine so peculiarly agree-
able to the Chriitian notion of the spiritual salvation of Jesus and $0 contrary
t<i their carr.al notions of the Messiah, and of his salvation and kingdom, 2n,J,
ORIGINAL SIN. 485
But if after all, Christ did not speak of this doctrine often
enough to suit Dr. Taylor, he might be tisked, Why he sup-
poses Christ did no oftener^ and no more plainly teach some of
Ms (Dr. Taylor's) doctrines, which he so much insists on ?
As, That temporal dealh comes on all mankind by Adam ;
and, That it comes on them by him, not as a punishment or
so contrary to their opinion of themselves, and a doctrine, which men in gen-
eral are so apt to be prejudiced against. And besides, these RaLbies do ex-
pressly refer to the opinion of t\\t\r forefathers ; as R. Mjnasseh says, "Ac-
cording to the opinion of the ancients, none are subject to death, but those
which have j?nn£(/ ; For where there is no sin, there h no death.". ...Si^.pici.
Tom. Hi. p. 37, 38.
But we have more direct evidence, that the doctrine of Original Sla was
truly a received doctrine among the ancient Jews, even before the coming of
Cliri-st. This appears by ancient Jewish writings, which were written before
Chiist ; as, in ihe apocrypha, a Esdras, iii. 21. " For the first Adam, bearing
a wicked heart, transgressed, and was overcome ; and so be all they that are
born of him. Thus infirmity was made permanent ; and the law also in the
heart of the people, with the malignity of the root ; so that the good departed
away, and the evil abode still.". ...2 Esdras iv. 30. " For the grain of evil seed
hath been sown in the heart of A'*am, from the beginning ; asd how much
ungodliness hath it brought up unto this time ? And how m.uch shall it yet
bri'.ig torth, till the time of threshing shall come ?" And chap. vii. ^6. " It
had been better, not to have given the earth unto Adam ; or else, when it was
given him, to have restrained him from sinning ; for whai profit is it,- for
men now in this present time, to live in heaviness, and after death, to look for
pun shment ? O thou Adam, what hast thou done! For though it was thou
that sinned, thou art 7iot fallen alone, hni we all that come ef thee. " And we
read, Fxcl. xxv. 24. " Of the woman came the beginning of sin, and through
her ice all die."
As this doctrine of original corruption was constantly maintained in the
chuTch of God from the beginning ; so from thence, in all probability, as
weli as from the evidence of it in universal experience, it was, that the wiser
Heathen maiutained the like doctrine. Particularly Plato, that great (.hiloso-
pher, so distinguished for his veneration of ancien' traditions, and diliircnt
inquiries after them. Gale, in his Court of the Gentiles, observes as follows :
" Flato says (Gorg. fol. 493.) / have heard from the zvise men, that we are nozu
dead, and that the body is but our sepulchre. And in his Timceas Locrus (fol. 1C3)
be says. The came ofvitiosily is from cut parents, and frst principles, rather than
from ourselves. So that u<e never relinquish those actions, which lead us to follow
these primitive blemishes of our first parents. /Vd^o mentions the corrup-
•n ci' the zcill. pp.d jpems to Qisov.n znyfree icill to true good ; albeit he al-
486 ORIGINAL SIN.
calamity, but as a great /at/or, being made a rich benefit, and
a fruit of God's abundant grace, by Christ's redcmjition, who
came into the world as a second Adam for this end. Surely^
if this were so, it was of vast imfiortance^ that it should be
known to the church of God in all ages, who saw death reign-
ing over infants, as well as others. If infants were indeed
perfectly i?inocen(, was it not needful, that the design of that
which was such a melancholy and awful dispensation to.vards
so many millions of innocent creatures, should be known, in
order to prevent the Avorst thoughts of God from arising in
the minds of the constant spectators of so mysterious and
gloomy a dispensation ? But why then sucb a total sile?ice
about it, for four thousand years together, and not one word
of it in all the Old Testament ; nor one word of it in all the
Jbitr go.ifiels ; and indeed not one word of it in the whole Bi-
Ale, but only as forced and wrung out by Dr. Taylor's arts of
criticism and deduction, against the plainest and strongest
evidence !
As to the arguments, made use of by many late writers,
from the universal moral seii^e, and the rea;>ons they offer
from experience, and observation of the nature of mankind,
to shew that we are born into the world with principles of vir-
lows some£t'(pt/i'a, or natural dispositions, to civil good, in some great hfr>
roes. Socrates asserted the corruption of human nature, or xftKoi- f^^tToc.
Gretius affirms, that the philosophers acknowledged, it was connatural to men,
to sin."
Seneca (Benef. v. 14) says, «< Wickedness has not its first beginning in
■w'lckcd practice ; though by that it is firu exercised and made manifest." And
Plutarch (de Sera vindicta) says, " Man does not first become wicked, when
he first manijests himself so : But he hath wickedness/ro;» the beginning ; and he
sheics it as soon as he finds opportunity and ability. As men rightly judge,
that the sting is not first engendered in scorpions when they strike, or the poi-
son in vipers when they bite". ...Pool's Synops. on Gen. viii. ai.
To which may be subjoined what Juvenal says,
-id mores natura rccurrit
Damnatos,fxa et maturi ncscia."
Englished thus, in prose;
Nature, a thing fixed and not knowing how to change, returns to t»
vyicV.cd manners. Watts's Ruin and Recovery.
ORIGINAL Sm. 4fST
tue ; "With a natural prevailing relish, approbation, and love o£
righteousness, truth, and goodness, and of whatever tends to
the public welfare ; with a prevailing natural disposition to
dislike, to resent and condemn what is selfish, unjust and im-
moral ; and a native bent in mankind to mutual benevolence,
tender compassion, &c. those who have had such objections
against the doctrine of Original Sin, thrown in their way, and-
desire to see them particularly considered, I ask leave to
refer them to a Treatise on the Xature of true Virtue., lying by
me prepared for the press, which may ere long be exhibited:
to public view.
CONCLUSION.
On the whole, I observe, There are some other things,.
besides arguments, in Dr. Taylor's book, which are calculat-
ed to influence the minds, and bias the judgments of some
sorts of readers. Here, not to insist on the taking profession,
he makes, in many places, of sincerity^ htimility., meekness^
modesty., charity., &c. in his searching after truth ; and freely
proposing his thoughts, with the reasons of them, to others ;*
nor on his magisterial assurance, appearing on many occa«
sions, and the high contemfit he sometimes expresses of the
opinions and arguments of very excelleHt divines and fathers
in the church of God, who have thought differently from
Lim :t J^oth of which things, it is not unlikely, may have a
degree of influence on som.e of his readers. (However, that
they may have only their just influence, these things might
properly be compared together, and set in contrast., one with
the other.). ...I say, not to dwell on these matters, I would
take some notice of another thing, observable in the writings-
of Dr. Taylor, and many of the late opposers of the more pe-
culiar doctrinfcs of Christianity, tending (especially yi\\.\\ juve-
nile and iinivary readers (not a little to abate the force, and
♦ See his Preface, and p. 6, 237, 265, 267, 175; 5. ^ Psge 110, !2^
'5<^. »5»j »59. »6i, 183, 188, 77. -y.
48S ORIGINAL SIN.
prevent the due effect, of the clearest scripture evidences, iij
favor of those important doctrines ; and particuhiily to make
void the arguments taken from the writings of the Apostle
Paul, in which those doctrines are more plainly and fully re-
vealed, than in any other part of the Bible. What I mean, is
this : These gentlemen express a high opinion of this apostle,
and that very justly, for his eminent genius, his admirable
sagacity, strong powers of reasoning, acquired learning, See
They speak of him as a wriier,...of masterly address, of ex-
tensive reach, and deep design, every where in his epistles,
almost in every word he says. This looks exceeding sfie-
cious : It carries a plausil>le appearance of Chrislian zeal, and
attachment to the Ho/y Scri/ilures, in such a testimony of
high veneration for that great apostle, who was not only the
principal instrument of propagating Christianity, but with his
own hand wrote so considerable a part of the New Testament,
And I am far from determining, with respect at least to some
of these writers, that they are not sincere in their declara-
tions, or that all is mere artifice, only to make way for the re-
ception of their own peculiar sentiments. However, it tends
greatly to subserve such a purpose ; as much as if it were de-
signedly contrived, with the utmost subtlety, for that end.
Hereby their incautious readers are prepared the more easily
to be drawn into a belief, that they, and others in their way of
thinking, have not rightly understood many of those things in
this apostle's writings, which before seemed very/;/amto
them ; and they are also prepared, by a prepossession infiivor
of these new wnVers, to entertain a favorable thought of the
interpretations put by them upon the words and phrases of
this apostle ; and to admit in many passages a meaning which
before lay entirely out of sight ; quite foreign to all that in
the view of a common reader seems to be their obvious sense ;
and most remote from the expositions agreed in, by those
which used to be esteemed the greatest divines, and best
commentators. For they must know, that this apostle, being
a man of no vulgar understanding, it is nothing strange if his
meaning lies very deep ; and no wonder then, if the superfi-
cial discerning and observation of vulgar Christii;nsj or indeed
ORIGINAL SIN. 485
of the hevd of common divines, such as the Westminster Js"
semblyy &c. falls vastly short of the apostle's reach, and ire-
quently does not enter into the true spirit and design of Paul's
epistles. They must understand, that the Jirst reformers^
and preachers and expositors in general, both before and
since the reformation, for fifteen or sixteen hundred years
past, were too unlearned ■a^A shortftigh'ed, to be capable of pen-
etrating; into the sense, or fit to undertake the makins: cont-
ments on the writings of so great a man as this ai^ostle ; of
else had dwelt in a cave oi bigotry and superstition, too c;loomy
to allow them to use their own understandings with freedom,
in reading the scrip'. ure. But at the same time, it must be
understood, that there is risen up, now at length in this happy
age of light and liberty, a set of men, of a more free and gen-
erous turn of mind, a more inquisitive genius, and better dis-
cernment. By such insinuations they seek advantage to their
Cause ; and thus the most unreasonable and extravagant in-
terpretations of scripture are palliated and recommended : So
that, if the simple reader is not very much on his guard, if he
does not clearly see with his bwn eyes, or has too much indo-
lence, or too little leisure, thoroughly to examine for himself
(as few, alas, are willing to be at the pains of acquainting
themselves thoroughly with the apostle's writings, and of
comparing one part of them with another, so as to be fully
able to judge of these gentleman's glosses and pretences) in
this case, he is in danger of being imposed on with delusive
appearances ; as he is prepared by this fair pretext of exalt-
ing the sagacity of the apostle, and by a parade of learningj
criticism, exact version, penetration into the new scope, and
discerning of wonderful connexions, together with the airs
these writers assume of dictatorial peremptoriness, and con-
tempt of old opinions and old expositions ; I say, ^uch an one
is by these things prepared to swallow strange doctrine, as
trusting to the superior abilities of these modern interpreters.
But I humbly conceive, their interpretations, particularly
of the Apostle Paul's writings, though in some things inge-
nious, yet in many things concerning these great articles of
religion, are exLremtly absurd, and demonstrably disagreea-
Vol. VI. 3 O
490 ORIGINAL SIN.
ble, in the highest degree, to his real design, to the language
he commonly uses, and to the doctrines currently taught in
his epistles. Their criticisms, when examined, appear far
inore subtle, than solid ; and it seems as if nothing can possi-
bly be strong enough, nothing perspicuous enough, in any
composure whatever, to stand before such liberties as these
writers indulge : The plainest and most nervous discourse is
analyzed and criticised, till it dissolves into nothing, or till it
becomes a thing of little significance : The holy scripture is
subtilized into a mere mist ; or made to evaporate into a thin
cloud, that easily puts on any shape, aiid is moved in any di-
rection, with a puff of wind, jusr as the manager pleases. It
is not in the nature and power of language, to afford sufficient
defence against such an art, so abused ; as, I imagine, a due
consideration of some things I have had occasion in the pre-
ceding discourse to observe, may abundantly convince us.
But this, with the rest of what I have offered on this sub-
ject of Original Sin, must be left to every candid reader to
judge of, for himself; and the success of the whole must now
be left with God, who knows what is agreeable to his own
mind, and is able to make his own truths prevail ; however
mysterious they may seem to the poor, partial, narrow, and
extremely imperfect views of mortals, while looking through
a cloudy and delusory medium ; and however disagreeable
they may be to the innumerable prejudices of men's hearts :
And who has promised, that the gospel of Christ, such as is
really his, shall finally be victorious ; and has assured us, that
the word which goeth out of his mouth, shall not return to him
void, but shall acco?nfilish that which he Jdeascth, and shall fir os-
per in the thing whereto he sends it. Let Cod arise, and plead
his own cause, and glorify his own great name. Ams>%
OBSERVATIONS
UPON
PARTICULAR PASSAGES
OF
S
OBSERVATIONS
UPON PARTICULAR PASSAGES OF
s
Genesis ii, 1,
1 HUS the heavens and the earth were finished,
and all the host of them." This argues that the angels belong
to the Mosaic creation, who are so often spoken of as God's
host, and as the hosts of heaven.
Genesis iv. 23, 24...." And Lamech said unto his wives,
Adah and Zillah, I have slain a man to my wounding," &c.
The probable design of the Holy Ghost in relating this, is to
shew the great increase of the depravity and corruption of the
world, or of Cain's posterity and those that adhered to them.
This is shewn in the particular instance of Lamech, the chief
man of Cain's posterity, in his day. Lamech had been guilty
of murdering some man that he had a quarrel with. And he
justifies himself in it, and endeavors to satisfy his wives that
he shall escape with impunity, from the instance of Cain,,
whose life God spared, and even took special care that no
man should kill him, making the declaration, that if any man
killed him, vengeance should be taken of him seven fold,
though the man he slew was his brother, and a righteous
aaan; and had done him no injury. But the man he had slain
494 OBSERVATIONS UPON
in ov for his woundinj; (as the words are interpreted by some
learned men, See Pool's Synopsis in Loc.) i, e. the man he
had slain had injured or wounded him. Therefore, if Cain
should be avenged sevenfold, doubtless he seventy and seven-
fold. By this speech to his wives, he shews his impenitence
and presumption, and great insensibility. When Cain had
slain his brother his conscience greatly troubled him. But
Lamech with great obduracy shakes off all remorse, and as it
were bids defiance to all fear and trouble about the matter.
Genesis iv. 26...." And to Seth, to him also was born a son,
and he called his nameEiios. Then men began to call upon the
name of the Lord." The right translation probably is, Then
began men to call by the name of the Lord, or in the name of the
Lord. i. e. Then they began to call themselves, and their
children by, or in his name : Signifying that then the people
of God, of whom Seth was the principal man, and as it were
their head, leader and chief priest, being with his posterity
appointed another seed (seed or generation of God) instead of
Abel ; I say, then the people of God began openly to separate
themselves from the wicked apostate world of the posterity of
Cain, and those that joined with them ; and began to appear
in a visibly distinct society, being called the children of God,
when the other were called the children of men.
The children and posterity were looked upon as being in
the name of the F.ather, and upholding his name. See Numb,
xxvii. 4....Deut. ix. 14, and xxv. 7....1 Sam.xxiv. 21....2 Sam.
xviii. 18... .Ruth iv, 5.... Job xviii. 17....Isai. xiv. 22. ...Gen.
xlviii. 16, compared with Numb. vi. 27. On the birth of
Enos it probably first began to be a custom for parents open-
ly to dedicate their children to God, and call them by his
name, and as it were insert them into his name, by bringing
them to the place of public worship ; the transaction being
personal, by the parents' solemn declaration and covenant, at-
tended with prayer and sacrifice.
Genesis ix, 26...." Blessed be the Lord God of Shem.'*
By Jehovah, the God of Shem seems especially meant Jesus
Christ, who was of his posterity, and eminently his seed. The
PASSAGES OF SCRIPTURE. 495
blessing here pronounced on Japhet, is on his posterity....
And the curse of Canaan respects his posterity. Therefore
it is reasonable to understand the blessing of Shem to be also
on his posterity.
GEhfEsis xxix, 20...." And Jacob served seven years for
Rachel, and they seemed unto him but a few days, for the
love he had to her." Jacob was a type of Christ, in his ob-
taining his wife by a servitude, and in his servitude's seeming
so light to him, and his going so cheerfully through it, for the
love wherewith he loved her. That Jacob might enjoy his
beloved Rachel, was the joy set before him ; for which he
despised the difficulty of his servitude. So, that Christ might
redeem his church and present it to himself a glorious and
blessed church, to dwell with him in glory forever, was the
joy that was set before him, for which he endured the cross
and despised the shame.
Genesis xlv... .Joseph's making himself known to his
brethren. It is without all doubt that one thing signified by
Joseph's being hated of his brethren, with a mortal hatred,
their intending to kill him, and selling him to the Gentiles,
was the rejection of Christ by the Jews his brethren, his be-
ing hated, and envied and slain by them, and delivered up to
the Gentiles, See Psal. Ixix. 8....Matth. xx. 19. So Joseph's
brethren being brought to repentance, and Joseph's being
made known to them, their being reconciled and received
•with great joy, represents the future conversion of the Jews,
their being brought to repentance after having rejected and
crucified Christ, and the great joy and gladness there shall be
on that occasion. 'I his affair was much taken notice of by
Pharaoh and his servants, and was very pleasing to them. So
the coming in of the Jews will be life from the dead lo the
Gentiles.
Deut. viii. 4....« Thy raiment waxed not old upon th.ec,
neither did thy foot swell these forty years." This was prob-
ably a type of the desirableness of the clothing of the spiritiuU
Israel, in their journey through the wilderness of this world
towards the heavenly Canaan. The saints' grace or right-
eousness is often represented as this clothing. fNcither did
496 OBSERVATIONS UPON
thy foot swell] If their feet had swoln they would not have
been able to proceed any farther. But the righteous shall be
enabled to hold on his way ; and God will keep the feet of his
saints, and establish their i^oing?. This seems to be the chief
reason why this is remarked, viz. because it was a type. For
in itself it seems no very extraordinary thini^, that their foot
did not swell. For they lay still most of the time ; and when
they travelled it is probable it was not by long journies, but as
the women and children could bear.
Deut. xxxii. 2....« My doctrine shall drop as the rain ;
my speech shall distil as the dew, as the small r in upon the
tender herb, and as the showers upon the grass." God here
speaks to the people quite in a different manner from what he
did at Mount Sinai, when he spake to them out of the midst
of the fire. God's word then was like thunder and lightning
and devouring fire, threatening to overbear and consume so
frail and lender a creature as man, who is like the grass and
flower of the field. God's voice now is gentle. It is heard
in pleasant song. Instead ot being like lightning to destroy
and consume, it is like the gentle showers, and refreshing dew
on the lender grass, revealing, not his wrath, but his great
mercy, in a manner adapted to men's tender frame. In thi*
song is much of the glorious gospel. Even the warnings and
threatenings that are in it, are delivered in an evangelical
manner, much in the same way that they were delivered in
(he mild language of the glorious Messiah. All the songs of
the scripture are the voice of the gospel. The glorious
things of the gospel are their foundation and subject matter ;
and therefore in them God's word drops as the rain.
Deut. xxxiii. 8...." And of Levi he said. Let thy urirrt
and thy thummim be with thy holy one, whom thou didst
prove at Massah, and with whom thou didst strive at the wa<«
ters of Meribah." Here Chiibt is evidently called Levi's holy
one. Aaron, the high priest of that tribe, was Levi's holy
one in some sense. But it was not Aaron, but Christ, that
■was tempted at Massah and Meribah (1 Col. x. 9.) Moses
also was of that tribe, and might be called their holy one ; but
neither wa"» he the person there tempted. Both Mose« and
PASSAGES OF SCRIPTURE. 49?
Aaron rather concurred with the people in temptini^. Numb.
XX. 10.... 13. Christ, the great antitype of Moses and AuioOi
the true higli priest, that was the substance and end of all the
ancient sacrifices and offerings, and of all the peculiar minis-
trations of the high priest of the tribe of Levi, according to
Jer. xxxiii. 17. ...22, may well be called Levi's holy one. For
it is there represented as the great honor and privilege of
Levi, that his priesthood was to be upheld and completed ia
Christ. AH the honor and privilege that there ever was in
having the priesthood of his tribe, arose from the relation of
that priesthood to Christ, the glorious things which he should
accomplish by the sacrifice of himself, and the eternal bene-
fits he should procure. Therefore this is properly mentioned
in the blessing uttered by Moses with respect to this tribe.
The priestliood was not a vain thing, but of unspeakable value,
as it stood in relation to the priesthood of Christ, and was to
be brought to its infinitely glorious and interesting effect in
him. It was by the Urim and the Thummim that the high
priest was especially furnished to make intercession for the
people, and to reveal the mind and will of God to them. The
Urim and Thummin had their principal importance, as they
were typical, and represented the perfection, and merit, the
light, and glory, there are in Christ.
2 Sam. xv.... Absalom seems to have been a type of anti-
christ. He was the son of Uavid ; as the man of sin was orig-
inally a Christian bishop, one of the ministers of the gospel*
who in a peculiar manner are Christ's sons. Absalotn was
David's so" by Maacah, daughter of the king of Geshur, the
©nly wife that he had that was a Gentile. So Popery is ai
mixture of Christianity wifh Heathenism. Absalom wa-; the
3on of a Heathen mother, or one thai had been a Heathen.
So the Papistical church is the daughter of old Heathen
Rome. Absalom usurped his father's authority over his
kingdom, his city Jerusalem, and over hi'^ house. So tne
pope usurps the authority of Christ, sets himself up to be kirtg
in his kingdom, and takes possession cf the church, the true
spiritual Jerusalem, sitting in the temple of God, shewing
himself that he is God. ALsalom was a person of great beat>
Vol. VL 3 P
498 OB'^ERVATIONS UPON
ty, and was admired, and praised by the people for his beiauty^.
So it has been \vi*h the pope. Whereas Christ appeared in a
mean and low condition, without any external splendor, and
Vfhen the people saw him, there was no beauty in him where*
fore they should desire him ; antichrist appears in great ex*
ternal pomp and glory, decked with gold and silver and pre-
cious stones, fine linen and scarlet, which all the world has
admired and wonrlered after, saying, Who is like unto the
beast ? Absalom cloaked his rebellion and usurpation with a
pretence of relieion. Like antichrist, he said to his father,
chap. XV. ver. 7, 8, " Let me go and pay my vow which I
have vowed," Sec, Absalom drove David, and those that ad-
hered to him, out of Jerusalem. So antichrist casts out of
the church all the true, and faithful followers of Christ. Da-
•vid went away into the wilderness, and all his faithful subjects
•went with him, wherever he went. Which is agreeable to
WVat is represented to be the spirit and practice of the true
followers of Christ in the time of antichrist, Rev. xix. 4,
•'These are they which foUov/ the Lamb whithersoever he
goeth."
1 Kjngs xix. 19, 20.:.." So he departed thence and found
Elisha," ike. The truth wih respect to v/hat is related in
these verses probably was thus. Elijah was directed by the
Spirit of God to cast his mantle upon Elisha. Bui Elijah had
rot the design of God fully made known to him ; supposing it
to be intended as a sign that Elisha should be prophet after
him, agreeable to what God had said to him at Mount Sinai.
But God hud a-fariher meaning in it, which was intimated by
his Spirit, which went with Elijah's n-antle as it passed over
to EUsha ; viz. that he should immtdiately forsake tdl, and
devote himself to the performance of the business of a proph-
et. Elisha, su Imposing that Elijah had this design of God
made knowp to him, and had been directed to cast his mantle
on him, with this view, has at first some reluctance, and de-
sires of Elijali that, by his prayers, he would obtain leave of
God for him to go first and kiss his father and mother. Eli-
jah, surprised ai this request, as was natural, supposing him
thus igiiorant, says, Go back } for what have I done that should
PASSAGES OF SCRIPTURE. 499
iainder it ? However, Elisha, who understood the mind of
God, soon recovers from his reluctance, and went no further
back than his oxen ; and took them and the instruments, and
offered up all to God, signifying by this action, his full con*
sent to make a sacrifice of ali his wotldly possessions to the
^reat and infiniiely important concerns of his ministry.
2 Chhon. V. 12, 13, 14.....Vhen the priests and Levites
were as one to make one sound, in praising God with singing
and instruments of music, saying. He is good, for his mercy
«ndurelh forever, then the glory of the Lord came and filled
the house. So, when it shall come to that in the latter days,
that the ministers of the gospel shall generally be united in
preaching the true doctrines of it, those doctrines that are in
a peculiar manner evangelical, by which is manifested the
glory of God's e'ernal mercy ; free, sovereign, and immutable
grace, through Christ Jesus, and shall be umied in affections
and act in union, as fellow laborers and fellow helpers, then
shall the glory of God remarkably appear ; the Spirit of God,
as a spirit of light, holiness and joy, shall descend from heav»
en in a very new and glorious manner, and remark.ible suc-
cess attend the preaching of the gospel eveiy wae: e ; and then
shall be the proper commencement of the church's rest, peace
and glory upon earih. The .peaieful reign of Sol )mon, in
the possesiiion of unparalleled wisdom, riches and glory, after
the militant and tumultuous reign of David, is evidently typ-
ical of the peaceful, joyous, and glorious reign of Christ in
the latter day : And God's dwelling in the temple, as the set»
tied place of his rest, after removing to and fro in a taberna-
cle, is typical of the glorious manner of his dwelling with his
churcn in the latter day, as compared with preceding times.
Te largeness of the temple compared with the tabernacle,
represents ihe vast increase of the cimrch ; and the cloud of
glory filling the temple, represents the filling of the whole
eartli with God's glory.
PsAL. Ixxxii. 8...." Arise, O God, judge the earth, for thou
shalt inherit all nations." The design of these words, in their
conn xion with the foregoing verses, confirms, that the prince."?
ef Israel are there called Gods, and sons of God, with refey-
500 OBSERVATIONS UPON
ence to Christ, the true King of Israel, and as bein.^ types of
him. The three verses in their connexion import thus much,
....God has given theae firinces and judges the name of Gods or
sons of God, as they are exalted to the place of kings a7id sav
iours of his fieofilc, ivho are God's heritage or kingdom^ but they
die like men ; ivhcreby it afifiears^ that they arc no Gods^ nor are
the true sons cf God ,- hut mere men, and no more than images
and shadows of him. But oh I that he toho is truhj God, who is
indeed the Son of God, the true king, judge and saviour of God's
fieo/ile, the antitype of these, would come and reign, not only over
the land of Israel, but over the whole earth ; when God's Israel
shall fill the earth, and all nations shall be God's fieojile. It is
observable that when it is said in this verse, " Aiist:, O God,"
the word God is Elohim, the same that is used verse 6th, " I
have said ye are Godu" They were called Elohim ; but
Christ is the true Elohim ; just as the manna in the wil-
derness was called bread, but Christ is the true bread from
heaven.
Psalms Ixxiii. 4....« There are no bands ir their death."
In the original the words arc, " Ein, chartzabbuth Lenio-
tham," which might more properly have been rendered, their
death hath no bands ; the Hebrew of the Latin verb sum, with
the prefix iamed, being used for have. The meaning seems
to be, that they appear to be at liberty from death, as though
they were out of his reach. Their death is here represented
as a person that is indeed their enemy, or an officer of ven-
geance, that they greatly deserve to be delivered up to, and
that has a commission against them, and would fain seize
them, and make them his prisoners, but has no bands to bind
them. 'I'hey live long, and live without the fears of death,
^vhich arc, as it were, the band> of death. That this is the
meaning is confirmed by the following words of the sentence.
*' But their strength is firm."
Jer. xxxi. 32...." Not according to the covenant which I
made with their fathers, in the day that I took them by tlie
hand to bring them out of the land of Es^ypt." That cove-
nant was, as it were, founded in the redemption out of Egypt.
Therefore when God made it Avith the people, he prefaced it
PASSAGES OF SCRIPTURE. 501
thus: « I am the Lord thy God which brought thee out of the
land of Egypt, and out of the house of bondage." It is hence
natural to suppose, that the covenant of which the prophet
here speaks, would not be one founded on that redemption ;
but on some other, far better, and more glorious redemption.
Zech. xiv. 4...." And his feet shall stand that day upon the
Mount of Olives, which is before Jerusalem, on the east, and
the Mount of Olives shall cleave in the midst thereof towards
the east, and towards the west, and there shall be a very great
valley," &c. The mountains were round about .Terusaleni
like a wall ; of which Mount Olivet was the chief. This, stood
on the east, between Jerubalem and the greatest Gentile na-
tions ; those nations that were the most malignant and formi*
dable enenaes of Israel. The dividing of this mountain un-
der the feet of Zion*s Redeemer, and making such a wide val-
ley or plain on the east of Jerusalem, whereby there would
be an easy access for the Gentile nations, signifies the break-
ing down of the partition wall between the church of God,
and those that were without, and afar off; and that remarkable
rsmoving of obstacles signified by God's causing that every
mountain and hill should be brought low ; and the drying up
of the river Euphrates, that the way of the kings of the east
nnighi be prepared. The tTiountain's being thus divided, by
Cv.rist's treading on it, significantly and beautifully represents
the ease with which, in the exercise of his sovereign and
mighty power, he overcomes the strongest and proudest ene-
m.ies that oppose the salvation of his elect ; agreeably to what
is said in the fourth chapter of this book, verse 7th. » Who
art thou, O great mountain ! Before Zerubbabel thou shalt
become a plain." And chap. viii. 6. « Thus saith the Lord
of Hosts, if it be marvellous in the eyes of the remnant of this
people in these days, should it also be marvellous in my eyes,
saith the Lord of Hosts ?" The opening made through the
mountains here is represented as very wide, to signify the
abundant grace, and free and open access for vast multitudes ;
agreeably to Isai. Ix. 1 1, and Rev. xxi. 25.
Matth. xii. 30. " He that is not with me is against
me." The true reason of Clirisi's making this observation
5J03 OBSERVATIONS UPON
in this place, where he is reprovincc the Pharisees for
.saying* tliat he cast out de\ils by Beelzebub, is this
These Pharisees had, till now, appeared to exercise that kind
of piucience, falsely so called, which is comtnonly to be seen
amon^ those, Wiio count ibeniselves wise and ^reat men, and
think it becomes then) to let matters of relit3;ion much alone»
and not to appear forward and zealous, or give out their
thoughts freely. When, in view of the miracles which Christ
•wrought, the multitude were affected, and some appeared
zealous to follow him ; when the esteem ;hat he gained
among the people was so great that they apprehended them-
selves m danger of having their glory eclipsed, and of losing
the respect of the people, and their authority over themj
the Phaiisees could keep silence no longer. They openly
shewed what was in their hearts before ; a fixed enmity
against Christ, and that truly they never had been indifferent
as they appeared.
Heb. X. 3r...." For ye^ a little while, and he that should
come, will come, and will not tarry," It cannot be justly
inferred from these Avords, that the apostle expected Chiist's
last coming to judgment in that generation. All that could
reasonably be understood by them is, that the time of their
sufferings was short, and it would be but a little season before
they would be wholly delivered from all their enemies, and
should receive the recompense of the reward they hoped for.
This appears by the context and also by the obvious mean-
ing of the place referred to in the Old Testament. If this
and the next verse be compared with Hab. ii. 2, 3, 4, it will be
manifest that the apostle refers to what is there said. 'I he
vision is for an appointed time, but in the end it shall speak
and not lie, though ittarry, wait tor it, because it will surely
come, it will not tarry. Behold his soul which is lifted up is
not upright in him ; but the just shall live by his faith. The
thing that it is there said will come and will not tarry, is God's
people's deliverance from the oppression of their enemies,
especially from the Babylonish captivity ; as appears by the
context.
PASSAGES OF SCRIPTURE. 50S
loHN V. 27- " And hath given him authority to execute
judg-rnen', also, because lie is the Son of Man." Chiist is the
more fitted to be the judj^e of men, for his being himself a
man, one of the same race, havinf^ the san^e faculties, senses
and organs, living in the same world, under the same law, and
in the midst of the same temptations. It tends to confirm
the faith of the saints that their near kinsman and elder
brother performed obedience for them, and wrought out the
righteousness that they depend upon for justification in the
judgment, and also suffered from the same unrighteous ene-
mies ; this tends to encourage and confirm thci' faith that he
li^ill vindicate them in the judgment, and plead their right-
eous cause against their unrighteous enemies.
Rom. viii 23,..." And not only they, but ourselves alsoj,
t^hich have the first fruits of the Spirit, even we ourselves
groan within ourselves, waiting for the adop.ion, to wit, the
fedemption of cur body." The apostle had been represent-
ing, in the preceding verses, that the whole creation was, as it
were, in a state of travail, to bring to the birth, i. e. to bring
the children of God into u state of liberty, happiness and
glory. This in verse l^, he calls the manifestation of the
sons of God, alluding to children's being brought forth to the
light when they are born* Tliis was to have its highest ful-
filment at the resurrection, when they shall be born froin the
grave, and manifested in the most public manner in the prop-
er glory of God's chi-dren, and shall receive the most public
testimonies of God's fatherly love. Even, in this present state,
Christians, by receiving the spirit, wiiich is a filial spirit, a
spiiit of adoption, are brought forth, as the sons of God, and
have the liberty and privileges of God's children in part. Yet
it is bu' in part. They have only the first fruits of the spirit
of adoption ; and they themselves therefore join with the cre-
ation around them, groaning within themselves, wailing for
the most glorious, the ultimate and perfect manifestation of
the sons of God, when they shall be born from the grave.
Ephes. i, 18...." The glory of his inheritance in the saints.'-
It appears to me the true sense of this passat^e is, his inherit-^
onu- in luaven. In the Greek it is, » toio- «7ie«<r, which might
fe4 OBSERVATIONS UPON
have been literally translated in the holy places ; which if we
suppose the apostle means htavcn, would have been very
agreeable to his way of speaking;. In the next verse but one,
where he evidently means in heaven, he expresses it thus,
ev tnov^etnoK;, in the high. So in chap. ii. 6, 3, 10. In Heb. i.
3, he expresses it thus-, t* v-^nMif, in the high. The same is
expressed in Luke ii. 14, tt t4»?oi?r ir> the highest. If it may
thus be called the heavenly, the high, and the higl.est, it may
as properly be called the holy. The iand of Canaan was call-
ed the holy land, and the city Jerusalem the holy city ; mount
Zion the holy mountain, and the temple the holy place. And
heaven is eminently the holy land, the holy city, mountain
and temple.
Rom. 7, 25.»..« With the mind I myself serve the law
of God, but with the flesh the law of sin." This Mr. Locke
paraphrases thus : " To comfort myself therefore, as that state
requires, for my deliverance from death, I myself, with full
purpose, and sincere endeavors of mind, give up myself to
obey the law of God ; though my carnal inclinations are en-
slaved, and have a constant tendency to sin. This is all 1 can
do, and this Is all, 1 being under grace, that is required of me,
and through Christ will be accepted." In iiis notes he ob-
serves, " I myself is in the original, At/ro; ey«, i e. (says Mr.
Locke) I the man, with all my full resolution of mind. Avroq
and eyu might both have been spared, if nothing more had
been meant here than the nominative case to JouAeuw," see
note, verse 20. He observes again on the words, " o» ^t\t» eya,
I would not, I in the Greek is very emphatical, as is obvious,
and denotes the man, in that part wherein he is chiefly to be
counted himself, and therefore with the like emphasis, verse
35, is called Auto? tyu, " I my own self." The apostle would
doubtless intimate that when he, the saint, was himself, and
acted himself, he served the law of God ; and when he served
the law of sin, he was as it were not himself, but ltd captive
by an enemy. That is agreeable to verses 17, 20, and 22.
These things plainly shew that the apostle speaks in the
name of a saint, and not in the name of a wicked man.
tHEOLOGICAL QUESTIONS.
1. JTlOW does it appear that something has existed
from eiermty ?
2. How does it appear that this earth and the visible sys-
tem are ndt from eternity ?
3. How does it appear that the existence of man is deriv-
ed and dependent ?
4. How do you prove the natural perfections of Gnd, viz.
his intelligence, infinite power, foreknowledge and immuta-
bility ?
5. How do you prove his moral perfections, that he is a
friend of virtue, or absolutely holy, true, just and good?
6. How do you prove that the scriptures are a revelation
from God ? And what are the evidences, internal and external?
7. How do you prove the divine mission of Christ ?
8. How do you prove the divinity of Christ ?
9. Howr do you prove the personality and divinity of the
Holy Ghost ?
10. How do you prove that the persons in the Trinity are
one C^od ?
1 1 . Whence arose the manichean notion of two gods, and
how is it confuted ?
12. Whence arose the polytheism of the Pagans, and how
confuted ?
13. Whence was it that the knowledge of the one true
God, in which Noah was instructed, was not preserved among
his posterity in all ages ?
14. Why are not mankind in all ages (their internal fac-
talties and external advantae;es being sufficient) united in right
sentiments of the one true God ?
15. Were the moral character of God and the moral law
understood and loved, would there be any objections against
revealed religion ?
Vol. VI. 3 Q
506 THEOLOGICAL QUESTIONS.
16. What is the true idea of God's decrees ?
17. How do you prove absolute and particular election?
18. Did God decree the existence of sin ?
19. Why did God decree sin ?
20. In what sense did he introduce sin into the universe I
2 1 . How do you reconcile this with the holiness and goodT
nessof God ?
22. What is necessary to constitute a moral agent ?
93. Are men moral and free agents ?
24. What is the difference between natural and moral
power and inability ?
25. How is absolute moral necessity, or inability, consist-
ent with the free agency of men ?
26. How is the doctrine of universal, absolute decrees,
consistent with the free agency of men ?
27. How do you prove an universal and special providence ?
28. What is the covenant of redemption ?
29. If man was created in original righteousness, how is
that consistent with moral agency ? It being said that a neces-
sary holiness is no holiness.
30. What was the constitution under which Adam in in-
nocency was placed ?
31. Was Adam under the same necessity of falling that
•we are of sinning ;
32. Are all intelligencies bound to love God supremely,
sinners and devils ?
33. Is the law holy, just and good, and how is it proved ?
34. Are ihcy, who are under its curse, bound to delight
in it?
35. How great is the demerit of sin?
36. Are the torments of hell eternal ?
37. How do you reconcile them with the justice and infi-
nite goodness of God ?
38. How do you reconcile them with those texts which
say Christ died for all men, that God will not that any should
perish ?
39. How docs it appear that human nature is originally-
depraved ?
THEOLOGICAL QUESTIONS. 50?
40. Whence comes that depravity ?
41. How is it proved to be total ?
42. What is the covenant of grace ?
43. Are the law and gospel inconsistent with each other ?
44. Why was an atonement, and one so precious as the
blood of Christ necessary ?
45. In what manner did Christ atone for sin ?
46. To whom doth it belong to provide an atonement,
God, or the sinner ?
47. Did Christ redeem all men alike, elect and nonelect ?
48. Can the offer of the gospel be made in sincerity to the
nonelect ?
49. How is redemption applied ?
50. What is the office of the Holy Ghost in the work of
redemption ?
51. What is regeneration ?
52. Whence arises the necessity of it ?
53. What is true love to God ?
54. What is true benevolence to men ?
55. What is true repentance, and how distinguished from
legal ?
56. What is true faith?
57. What is pardon and justification ? What is their
foundation, and what is the influence of faith therein ?
58. How are full satisfaction and free pardon consistent ?
59. Is the sinner forgiven before he repents?
60. Is sanctifying grace needful at all to any man, unless
with respect to that which is his duty, and in neglect of which
he would be without excuse ?
61. What is the sum of man's duty, and what the effect
produced by the sanctifying influence of the Holy Spirit ?
62. Can that holy volition in us, which is the effect of di-
vine power, be wholly our act, or our duty ?
63. How is it proved that unbelief is sin, and that all er-
rors in moral matters are of a criminal nature ?
64. Will the wicked Heathens, Jews, infidels, and error-
jsts of every kind, be without excuse at the day of judgment ?
65. What is the essence of true virtue, or holiness ? «„
508 THEOLOGICAL QUESTIONS.
66. Is there no virtue in the exercise of natural con-
science, the moral sense, natural compassion and generosity ?
67. Is not selflove the root of all vii tue ?
68. Do not the unregenerate desire to be regenerated,
and can they not properly pray for regenerating grace ?
69. Do they not desire the heavenly happiness ?
70. What is the utmost the unregenerate do in the use of
the means of grace ?
71. Is any duty done by them therein ?
72. Do they grow better in the use of means ?
73. To what are they to be exhorted ?
74. What is the real advantage of the assiduous use of
means to the unregenerate ?
75. How do you prove that the institution of the Sabbath
is of perpetual obligation ?
76. How is it that the Sabbath is changed from the sev-
enth to the first day of the week ?
77. How do you prove that public worship is to be cele-
brated on the Sabbath ?
78. What is the foundation of the duty of prayer, since
God is omniscient and immutable ?
79. How do you prove that family prayer is a duty ?
80. To whom are the promises of the gospel made, to the
regenerate, or unregenerate ?
81. Are no encouragements given to the unregenezate ?
82. How do you prove the saints' pRrseverance ?
83. What is the nature of a Christian church ?
84. Who are fit for communion therein ?
85. What is the nature and import of baptism ?
86. How do you prove infant baptism ?
87. W^hat is the nature of the Lord's Supper ?
88. What are the rules and end of church discipline ?
89. What is the character of a good minister oi Christ ?
90. In what does the happiness of heaven consist ?
END OF THE SIXTH VOLUME.