Though I think the Thing afferted far from being true, viz. that the Scripture represents the Afflictions of Mankind in general, and particularly their common Mortality, as the Chaftifements of an heavenly Father; yet it is needlefs to ftand to difpute that Matter: For if it be fo, it will be no Argument that the Afflictions and Death of Mankind are not Evidences of their Sinfulness. Thofe would be strange Chaftisements from the Hand of a wife and good Father, which are wholly for Nothing; efpecially fuch fevere Chaftifements, as to break the Child's Bones, when at the fame Time the Father does not fuppofe any Guilt, Fault, of Offence, in any refpect, belonging to the Child; but it is chaftifed in this terrible Manner, only for fear that it will be faulty hereafter. I fay, thefe would be a ftrange Sort of Chaftifements; yea, though he fhould be able to make it up to the Child afterwards. Dr. T. tells of Reprefentations made by the whole Current of Scripture: I am certain, it is not agreeable to the Current of Scripture, to reprefent divine fatherly Chaftifements after this Manner. It is true, that the Scripture fuppofes fuch Chaftenings to be the Fruit of God's Goodnefs; yet at the fame Time it evermore reprefents them as being for the Sin of the Subject, and as Evidences of the divine Displeasure for its Sinfulnefs. Thus the Apostle in 1 Cor. xi. 30, 31, 32. fpeaks of God's chaftening his People by mortal Sickness, for their Good, that they might not be condemned with the World, and yet fignifies, that it was for their Sin; FOR THIS CAUSE many are weak and fickly among you, and many fleep that is, for the Profanenels and finful Diforder before-mentioned. So Elibu, Job xxxiii. 16. &c. fpeaks of the fame Chaftening by Sickness, as for Men's Good, to withdraw

Man

Man from his finful Purpose, and to hide Pride from Man, and keep back his Soul from the Pit; that therefore God chaftens Man with Pain on his Bed, and the Multitude of his Bones with strong Pain. But thefe Chaftenings are for his Sins, as appears by what follows, ver. 28. Where it is obferved, that when God by this Means has brought Men to repent, and humbly confess their Sins, he delivers them. Again, the fame Elibu, fpeaking of the unfailing Love of God to the Righteous, even when he chaftens them, and they are bound in Fetters, and bolden in Cords of Afflic tion, Chap. xxxvi. 7, &c. yet fpeaks of thefe Chaftenings as being for their Sins, ver. 9. Then he fheweth them their Work, and their Tranfgreffions, that they have exceeded. So David, Pfal. xxx. fpeaks of God's Chaftening by fore Afflictions, as being for his Good, and iffuing joyfully; and yet being the Fruit of God's Anger for his Sin, ver. 5. God's ANGER endureth but for a Moment, &c.-Compare Pfal. cxix. 67, 71, 75. God's fatherly Chastisements are spoken of as being for Sin. 2 Sam. vii. 14, 15. I will be bis Father, and be shall be my Son. If he commit Iniquity, I will chaften him with the Rod of Men, and with the Stripes of the Children of Men; but my Mercy fhall not depart away from him. So the Prophet Jeremiah fpeaks of the great Affliction that God's People of the young Generation fuffered in the Time of the Captivity, as being for their Good. Lam. iii. 25, &c. But yet these Chaftifements are fpoken of as being for their Sin; fee especially ver. 39, 40. So Chrift fays, Rev. iii. 19. As many as I love, I rebuke and chaften. But the Words following fhew, that thefe Chaftenings from Love are for Sin that should be repented of: Be zealous therefore, and repent. And though Chrift tells us,

they

they are bleffed that are perfecuted for Righteouf nefs Sake, and have Reason to rejoice and be exceeding glad; yet even the Perfecutions of God's People, as ordered in divine Providence, are spoken of as divine Chaftenings for Sin, like the juft Corrections of a Father, when the Children deferve them, Heb. xii. The Apostle there speaking to the Chriftians concerning the Perfecutions which they fuffered, calls their Sufferings by the Name of divine Rebukes; which implies teftifying against a Fault: And that they may not be difcouraged, puts them in Mind, that whom the Lord loves he chaftens, and fcourgeth every Son that he receiveth. It is also very plain, that the Perfecutions of God's People, as they are from the difpofing Hand of God, are Chastisements for Sin, from 1 Pet. iv. 17, 18. compared with Prov. xi. 31. See alfo Pfal. Ixix. 4-9.

If divine Chaftifements in general are certain Evidences that the Subjects are not wholly without Sin, fome Way belonging to them, then in a peculiar Manner is Death fo; for thefe Reafons:

(1.) Because flaying, or delivering to Death, is often spoken of as in general a more awful Thing than the Chastisements that are endured in this Life. So, Pfal. cxviii. 17, 18. I shall not die, but live, and declare the Works of the Lord. The Lord bath chaftened me fore; but be bath not given me over unto Death. So the Pfalmift, in Pfal. lxxxviii. 15. fetting forth the Extremity of his Affliction, reprefents it by this, that it was next to Death. I am afflicted, and ready to die,-white I fuffer thy Terrors, I am distracted. So David, 1 Sam. xx. 3. So God's Tenderness towards Perfons under Chaftifement, is from Time to Time

let

fet forth by that, that he did not proceed fo far as to make an End of them by Death; as in Pfal. lxxviii. 38, 39. Pfal. ciii. 9. with ver. 14, 15. Pfal. 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 Extremity. Pfal. xiii. 3. Confider, and hear me, O Lord my God; lighten mine Eyes, left I fleep the Sleep of Death. So Job x. 9. Pfal. vi. 1-5. lxxxviii. 9, 10, 11. and cxliii. 7..

Especially may Death be looked upon as the moft extreme of all temporal Sufferings, when attended with fuch dreadful Circumftances, and extreme Pains, as thofe with which Providence fometimes brings it on Infants; as on the Children that were offered up to Moloch, and fome other Idols, who were tormented to Death in burning Brafs. Dr. T. fays, p. 83, 128. S. "The Lord "of all Being can never want Time, and Place, "and Power, to compenfate abundantly any Suf

ferings Infants now undergo in Subferviency "to his good Providence." But there are no Bounds to fuch a Licence, in evading Evidences from Fact. It might as well be faid, that there is not and cannot be any fuch Thing as Evidence, from Events of God's Displeasure, which is most contrary to the whole Current of Scripture, as may appear in Part from Things which have been obferved. This Gentleman might as well go further ftill, and fay, that God may caft guiltless Perfons into Hell-Fire, to remain 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 fo, it is no Evidence of God's Difpleafure; because

he

he can never want Time, Place, and Power, abundantly to compenfate their Sufferings afterwards. If it be fo, it is not to the Purpose, as long as the Scripture does fo abundantly teach us to look on great Calamities and Sufferings which God brings on Men, especially Death, as Marks of his Difpleasure for Sin, and for Sin belonging to them that suffer.

(2.) Another Thing, which may well lead us to fuppofe Death, in a peculiar Manner, above other temporal Sufferings, intended as a Testimony of God's Displeasure for Sin, is, that Death is a Thing attended with that awful Appearance, that gloomy and terrible Afpect, that naturally fuggefts to our Minds God's awful Difpleasure. Which is a Thing that Dr. T. himfelf takes particular Notice of, P. 69. fpeaking of Death," Herein (fays he) "have we before our Eyes a ftriking Demon

ftration, that Sin is infinitely hateful to God, "and the Corruption and Ruin of our Nature. "Nothing is more proper than fuch a Sight to

66

give us the utmost Abhorrence of all Iniquity, "&c." Now if Death be no Teftimony of God's Difpleafure for Sin, no Evidence that the Subject is looked upon, by him who inflicts it, as any other than perfectly innocent, free from all Manner of Imputation of Guilt, and treated only as an Object of Favour, is it not ftrange, that God fhould annex to it fuch affecting Appearances of his Hatred and Anger for Sin, more than to other Chastisements? which yet the Scripture teaches us are always for Sin. Thefe gloomy and striking Manifeftations of God's Hatred of Sin attending Death, are equivalent to awful Frowns of God. attending the Stroke of his Hand. If we fhould fee a wife and juft Father chaftifing his Child,