are often spoken of in Scripture; and that the particular Manner of their being introduced, is once plainly fet forth in the Beginning of the Bible, in that Hiftory which gives us an Account of the Origin of all Things. And doubtless it was expected, by the great Author of the Bible, that the Account in the three firft Chapters of Genefis fhould be taken as a plain Account of the Introduction of both natural and moral Evil into the World, as it has been fhewn to be fo indeed. The Hiftory of Adam's Sin, with its Circumftances, God's Threatening, and the Sentence pronounced upon him after his Tranfgreffion, and the immediate Confequences, confifting in fo valt an Alteration in his State, and the State of the World, which abides ftill, with respect to all his Pofterity, do moft directly and fufficiently lead to an Understanding of the Rife of Calamity, Sin and Death, in this finful miferable World.

It is fit we all fhould know, that it does not become us to tell the Moft High, how often he fhall particularly explain and give the Reason of any Doctrine which he teaches, in order to our believing what he fays. If he has at all given us Evidence that it is a Doctrine agreeable to his Mind, it becomes us to receive it with full Credit and Submiffion; and not fullenly to reject it, because our Notions and Humours are not fuited in the Manner, and Number of Times, of his particularly explaining it to us. How often is Pardon of Sins promifed in the Old Teftament to repenting and returning Sinners? How many hundred Times is God's fpecial Favour there promifed to the fincerely Righteous, without any exprefs Mention of thefe

Benefits

Benefits being through Chrift? Would it therefore be becoming us to fay, that, inafmuch as our Dependence on Chrift for thefe Benefits, is a Doctrine, which, if true, is of fuch Importance, God ought exprefly to have mentioned Chrift's Merits as the Reason and Ground of the Benefits, if he knew they were the Ground of them, and should have plainly declared it sooner, and more frequently, if ever he expected we fhould believe him, when he did tell us of it? -How often is Vengeance and Mifery threatened in the Old Teftament to the Wicked, without any clear and exprefs Signification of any fuch Thing intended, as that everlafting Fire, where there is Wailing and Gnafhing of Teeth, in another World, which Christ so often speaks of as the Punishment appointed for all the Wicked? Would it now become a Chriftian, to object and fay, that if God really meant any fuch Thing, he ought in Reafon and Truth to have declared it plainly and fully; and not to have been fo filent about a Matter of fuch vaft Importance to all Mankind, for four Thousand Years together.

CHAP. III.

Obfervations on various other Places of Scripture, principally of the New Teftament, proving the Doctrine of Original Sin.

SECT. I.

Obfervations on John iii. 6. in Connection with fome other Paffages in the New Testament.

TH

HOSE Words of Chrift, giving a Reason to Nicodemus, why we must be born again, John 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 Reafon been produced by Divines, as a Proof of the Doctrine of Original Sin fuppofing, that by Flesh here is meant the human Nature in a debafed and corrupt State. Yet Dr. T. p. 144. thus explains thefe Words, That which is born of the Flesh, is Flesh; "That which is born by natural Defcent and

Propagation, is a Man confifting of Body and 6. Soul, or the mere Conftitution and Powers of 66 a Man in their natural State." But the conftant Use of thefe Terms, Flesh, and Spirit, in other Parts of the New Teftament, when thus fet in Oppofition one to another, and the latter faid to be produced by the Spirit of God, as here, and when fpeaking of the fame Thing, which Chrift is here fpeaking of to Nicodemus, viz. thẹ requifite Qualifications to Salvation, will fully vindicate the Senfe of our Divines. Thus in the 7th and 8th Chapters of Romans, where these Terms Flesh, and Spirit, (rug and viva) are abundantly repeated, and fet in Oppofition, as

here.

.

.

Se&. I.

here. So, Chap. vii. 14. The Law is fpiritual, (veuμarin) but I am carnal, (σapxix) fold under Sin. He cannot only mean, I am a Man, confifting of Body and Soul, and having the Powers of a Man' Ver. 18. I know that in me, that is, in my Flefh, dwelleth no good Thing. He does not mean to condemn his Frame, as confifting of Body and Soul; and to affert, that in his human Conftitution, with the Powers of a Man, dwells no good Thing. And when he fays in the last Verfe of the Chapter, With the Mind, I myself serve the Law of God, but with the Flesh, the Law of Sin; He cannot mean, I myself serve the Law of God; but with my innocent human Conftitution, as having the Powers of a Man, I ferve the Law of Sin.' And when he fays in the next Words in the Beginning of the 8th Chapter, There is no Condemnation to them,-that walk not after the Flesh, but after the Spirit; and ver. 4. The Righteoufness 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 Powers of a Man, &c.' And when he fays, ver. 5 and 6. They that are after the Flesh, do mind the Things of the Flesh; and to be carnally minded is Death; He does not intend, They that are according to the human Conftitution, and the Powers of a Man, do mind the Things of the human Conftitution and Powers; and to mind thefe, is Death.' And when he fays, ver. 7 and 8. The carnal (or fleshly) Mind is Enmity against God, and is not fubject to the Law of God, neither indeed can be; fo that they that are in the Flefh, cannot pleafe God; He cannot mean, that to mind the Things which are agreeable to the Powers and Conftitution of a Man,' (who, as our Author fays, is conftituted or made right) is R 3 Enmity

Enmity against God; and that a Mind which is agreeable to this right human Conftitution, as God hath made it, is not fubject to the Law of 'God, nor indeed can be; and that they who are according to fuch a Conftitution, cannot please God.' And when it is faid, ver. 9. Ye are not in the Flesh, but in the Spirit; the Apostle cannot mean, Ye are not in the human Nature,

as conftituted of Body and Soul, and with the • Powers of a Man.' It is moft manifeft, that by the Flesh, here the Apoftle means fome Nature that is corrupt, and of an evil Tendency, and directly oppofite to the Law, and holy Nature of God; fo that to be, and walk according to it, and to have a Mind conformed to it, is to be an utter Enemy to God and his Law, in a perfect Inconfiftence with being fubject to God, and pleafing God; and in a fure and infallible Tendency to Death, and utter Destruction. And it is plain, that here by being and walking after, or according to the Flef, is meant the fame Thing as being and walking according to a corrupt and finful Nature; and to be and walk according to the Spirit, is to be and walk according to a holy and divine Nature, or Principle: And to be carnally minded, is the fame as being viciously and corruptly minded; and to be spiritually minded, is to be of a virtuous and holy Difpofition.

When Chrift fays, John iii. 6. That which is born of the Flesh, is Flesh, he represents the Flesh not merely as a Quality; for it would be incongruous, to speak of a Quality as a Thing born: It is a Perfon, or Man, that is born. Therefore Man, as in his whole Nature corrupt, is called Flefb: 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.

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