the two that look most favourable to his Defign, are thofe in Gen. xxxi. 39. and 2 Kings vii. 9. With refpect to the former, where Jacob fays, That which was torn of Beafts, Anochi-achattenah, Dr. T. is pleased to tranflate it, I was the Sinner; but properly rendered, it is, I expiated it; the Verb in Pibel properly fignifying to expiate; and the plain Meaning is, I bore the Blame of it, and was obliged to pay for it, as being fuppofed to be loft through my Fault or Neglect: Which is a quite different Thing from Suffering without any Suppofition of Fault. And as to the latter Place, where the Lepers fay, This Day is a Day of good Tidings, and we hold our Peace: If we tarry till Morning fome Mischief will befall us: In the Hebrew it is Umetzaanu-gnavon, Iniquity will find us, that is, fome Punishment of our Fault will come upon us. Elsewhere fuch Phrafes are used, as, Your Iniquity will find you out, and the like. But certainly this is a different Thing from Suffering without Fault, or Suppofition of Fault. And it does not appear, that the Verb in Hiphil, Hirfbiang, is ever put for condemn, in any other Senfe than condemning for Sin, or Guilt, or fuppofed Guilt belonging to the Subject condemned. This Word is ufed in the Participle of Hiphil, to fignify condemning, in Prov. xvii. 15. He that justifieth the Wicked, and be that condemneth the Juft, even both are an Abomination to the Lord. This Dr. T. obferves, as if it were to his Purpose, when he is endeavouring to fhew, that in this Place in the 5th of Romans, the Apoftle speaks of God himself as condemning the Just, or perfectly Innocent, in a Parallel-Signification of Terms. Nor is any Inftance produced, wherein the Verb, fin, which is ufed by the Apoftle when he fays, All have finned, is any where ufed in our Author's Senfe,

. IV.

. 1.

Senfe, for being brought into a State of Suffering, and that not as a Punishment for Sin, or as any Thing arifing from God's Difpleasure; much lefs 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 Senfe 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 fuppofes, in the Old Teftament, it is evident, that fuch an Ufe of them is quite alien from the Language of the New Testament. Where can an Inftance be produced, of any Thing like it, in any one Place, besides what is pretended in this? and particularly, where else fhall we find these Words and Phrases used in fuch a Sense in any of this Apostle's Writings? We have enough of his Writings, by which to learn his Language and Way of fpeaking about Sin, Condemnation, Punishment, Death, and Suffering. He wrote much more of the New Teftament than any other Perfon. He very often has Occafion to speak of Condemnation, but where does he exprefs it by being made Sinners? Efpecially how far is he elsewhere from ufing fuch a Phrafe, to fignify a being condemned without Guilt, or any Imputation or Suppofition of Guilt? Vaftly more ftill is it remote from his Language, fo to ufe the Verb fin, and to fay, Man finneth, or has finned, though hereby meaning Nothing more nor lefs, than that he, by a judicial Aft, is condemned, on the Foot of a Difpenfation of Grace, to receive a great Favour! He abundantly uses the Words Sin and Sinner; his Writings are full of fuch Terms; but where

Page 27. S.

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Part II. elfe does he use them in fuch a Senfe? He has much Occafion in his Epiftles to speak of Death, temporal and eternal; he has much Occafion to speak of Suffering, of all Kinds, in this World, and the World to come: But where does he call these Things Sin? and denominate innocent Mẹn Sinners, or fay, They have finned, meaning, that they are brought into a State of Suffering? If the Apostle, because he was a Jew, was fo addicted to the Hebrew Idiom, as thus in one Paragraph to repeat this particular Hebraism, which, at most, is comparatively rare even in the Old Teftament, it is ftrange that never any Thing like it should appear any where elfe in his Writings; and eipecially that he should never fall into fuch a Way of fpeaking in his Epiftle to the Hebrews, written to Jews only, who were moft used to the Hebrew Idiom, And why does Chrift never ufe fuch Language 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 Teftament ever ufe it, who were all born and educated Jews, (at least all excepting Luke) and fome of them wrote especially for the Benefit of the Jews?

It is worthy to be obferved, what Liberty is taken, and Boldness used with this Apoftle; fuch Words as αμαρτια, αμαρτανω, κρίμα, κατακριμα, δικαίω, δικαίωσις, and Words of the fame Root and Signification, are Words abundantly used by him elsewhere in this and other Epiftles, and alfo when speaking, as he is here, of Chrift's Redemption and Atonement, and of the general Sinfulness of Mankind, and of the Condemnation of Sinners, and of Juftification by

Christ,

.

Christ, and of Death as the Confequence of Sin, and of Life and Restoration to Life by Chrift, as here; yet no where are any of thefe Words ufed, but in a Senfe very remote from what is fuppofed here. However in this Place, thefe Terms must have a diftinguished fingular Sense found out for them, and annexed to them! A new Language must be coined for the Apoftle, which he is evidently quite unused to, and put into his Mouth on this Occafion, for the Sake of evading this clear, precife, and abundant Testimony of his, to the Doctrine of Original Sin.

3. The putting fuch a Sense on the Word, Sin, in this Place, is not only to make the Apostle greatly to disagree with himself in the Language he uses every where elfe, but alfo to disagree with himself no less in the Language he uses in this very Paffage. He often here ufes the Word, Sin, and other Words plainly of the fame Design and Import, fuch as Tranfgreffion, Difobedience, Offence. Nothing can be more evident, than that these are here used as several Names of the fame Thing; for they are used interchangeably, and put one for another; as will be manifeft only on the Caft of an Eye on the Place. And thefe Words are used no less than seventeen Times in this one Paragraph. Perhaps we thall find no Place in the whole Bible, in which the Word, Sin, and other Words fynonymous, are used so often in fo little Compass: And in all the Inftances, in the proper Senfe, as fignifying moral Evil, and even fo understood by Dr. T. himself (as appears by his own Expofition) but only in these two Places: where in the Midft of all, to evade a clear Evidence of the Doctrine of Original Sin, another Meaning must be found out, and it must be fuppofed that the Apoftle ufes

X 4

the

the Word in a Senfe intirely different, fignifying fomething that neither implies nor fuppofes any moral Evil at all in the Subject.

1.16

Here it is very remarkable, the Gentleman who fo greatly infifted upon it, that the Word, Death, muft needs be understood in the fame Senfe throughout this' Paragraph; yea, that it is evi dently, clearly, and infallibly fo, inafmuch as the Apostle is ftill difcourfing on the fame Subject; yet can, without the leaft Difficulty, fuppofe the Word, Sin, to be used fo differently in the very fame Paffage, wherein the Apoftle is difcourfing on the fame Thing. Let us take that one Inftance in ver. 12. Wherefore as by one Man SIN entered into the World, and Death by SIN, and fo Death paffed upon all Men, for that all have SINNED. Here, by Sin, implied in the Word, finned, in the End of the Sentence, our Author underftands fomething perfectly and altogether diverfe from what is meant by the Word, Sin, not only in the fame Difcourfe on the fame Subject, but twice in the former Part of the very fame Sentence, of which this latter Part is not only the Conclufion, but the Explication: And alfo intirely different from the Ufe of the Word twice in the next Sentence, wherein the Apostle is ftill most plainly difcourfing on the fame Subject, as is not denied': And in the next Sentence to that (ver. 14.) the Apostle ufes the very fame Verb, finned, and as fignifying the committing of moral Evil, as our Author himself understands it. Afterwards (ver.19.) the Apostle uses the Word, Sinners, which our Author fuppofes to be in fomewhat of a different Senfe ftill. So that here is the utmost Violence of the Kind that can be conceived of, to make out a Scheme against the plaineft Evidence, in chang

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