"It was not the mere natural power or strength of the Lamb, but his most excellent character."-Sir, Do you 'honour the Son, even as you honour the Father?' If you did, could you possibly talk of him in this strain?

1

However, all this does not affect the question: but it still remains an unshaken truth, that all men's dying in Adam is the grand cause, why the whole world lieth in wickedness. NEWINGTON, Jan. 18, 1757.

1. In your second part you profess to "examine the principal passages of Scripture, which divines have applied in support of the doctrine of original sin: particularly those ́cited by the Assembly of Divines in their larger Catechism,” (p. 87, 88.) To this I never subscribed: but I think it is in the main, a very excellent composition. Which I shall therefore cheerfully endeavour to defend, so far as I conceive it is grounded on clear Scripture.

But I would first observe in general, with Dr. Jennings, that there are two kinds of texts in the ensuing collection: some that directly prove, others that properly illustrate the doctrine of original sin. And there are so many, in which it is either directly spoken of, or evidently implied, that the author might well have spared his observation, "The Scripture speaks very sparingly of the consequences of Adam's sin upon us, because as these are freely reversed to mankind by Christ, we are not so much concerned to know them," (p. 30.) The fact here affirmed is equally true with the reason assigned for it.

2. The first proposition in the Catechism, which relates to original sin is this:

"The covenant being made with Adam as a public person, not for himself only, but for his posterity, all man"kind descending from him by ordinary generation, sinned "with him, and fell with him in that first transgression," (p. 91, 92.)

Acts xvii. 26, "God hath made of one blood all nations of men."I believe Dr. Jennings' remark here will suffice.

"This is quoted to prove, that all mankind descend from

Adam. But Dr. Taylor adds, “That is, hath made all the nations of the world of one spirit, endowed with the same faculties." And so they might have been, if all men had been created singly and separately, just as Adam was; but they could not then, with any propriety of language, have been said to be of one blood. This scripture therefore is very pertinently quoted to prove what it is brought for. That 'Adam was a public person, including all his posterity, and consequently, that all mankind descending from him by ordinary generation, sinned in him, and fell with him in his first transgression,' the assembly have proved very methodically and substantially: first, from Gen. ii. 16, 17, where death is threatened to Adam in case of his sinning: then from Rom. v. 12-20, and 1 Cor. xv. 21, 22, where we are expressly told, that all men die in Adam, and that by his offence, judgment is come upon all men to condemnation.' (Vindication, p. 49, &c.)

Prop. "All mankind sinned in him, and fell with him in that first transgression:" which they prove by Gen. ii. 16, 17, compared with Rom. v. 12, 20, (p. 93, 94.)

On this you remark, "The threatening, Thou shalt surely die,' is addressed to Adam personally. And therefore nothing can be concluded thence, with regard to Adam's posterity," (p. 94.) Is this consequence good? Was not the sentence also grounded on this threatening, "Unto dust thou shalt return," personally directed to him? And is this nothing to his posterity? Nay, does it not from this very consideration appear, that all his posterity were concerned in that threatening, because they are all partakers of the death which was so threatened to Adam?

"But we cannot gather from Rom. v. or 1 Cor. xv. That all mankind sinned in Adam, if we understand sinned as distinguished from suffering." It has been largely proved, that we can and that sinning must necessarily be under stood there, as distinguished from suffering.

"But the apostle says, The offence of one brought death into the world: whereas had all mankind sinned in Adam when he sinned, then that offence would not have VOL. XIV.

G

been the offence of one, but of millions," (p. 95.) It might be, in one sense, the offence of millions, and in another, the offence of one.

"It is true, Adam's posterity so fell with him in that first transgression, that if the threatening had been immediately executed, he would have had no posterity at all." The threatening! What was the threatening to them? Did not you assure us, in the very last page, "The threatening is addressed to Adam personally; and therefore nothing can be concluded from thence with regard to his posterity?"

And here you say, Their very "existence did certainly fall under the threatening of the law, and into the hands of the judge, to be disposed of as he should think fit!" "As he should think fit!" Then he might, without any injustice, have deprived them of all blessings: of being itself, the only possible ground of all! And this, for the sin of another.

You close the article thus. "We cannot from those passages conclude, that mankind, by Adam's offence, incurred any evil but temporal death." Just the contrary has been shewn at large.

3. Their second proposition is, "The fall brought man"kind into a state of sin and misery," (p. 96.)

To prove this, they cite, Rom. v. 12, a proof which all the art of man cannot evade: and Rom. iii. 23, All have sinned, and come short of the glory of God.' "But this," you say, "means only, Jews as well as Gentiles, men of all nations have sinned," (p. 97.) Nay, it is most certain, as Dr. Jennings observes, that he "means all men of all nations: or he means nothing to the purpose of his conclu, sion and his inferences, ver. 19, 20, 21, 22, (Vind. p. 50, &c.) The apostle concludes, from the view he had given before of the universal corruption of mankind, That' every mouth must be stopped, and all the world become guilty before God,' (ver. 19.) From whence he draws two infer, ences, 1. 'Therefore by the works of the law there shall no flesh be justified.' 2. The only way of justification for all sinners is, 'By faith in Jesus Christ. For there is no lifference,' as to the way of justification; 'for all have ed and come short of the glory of God.' And there

fore whoever they are whom Dr. Taylor excludes from this all, (all have sinned,) he must likewise exclude from having any need of justification by Christ."

་

Be this as it may, it is certain, 1. That mankind are now in a state of sin and suffering. 2. That they have been so in all ages, nearly from the time that Adam fell. Now if his fall did not bring them into that state, I would be glad to know, what did ?

4. The third proposition is, "Sin is any want of con"formity to, or transgression of the law of God, given as "a rule to the reasonable creature." "This," you say, "has no immediate relation to our present design," (p. 98.) But it had to their's: which was to illustrate the preceding assertion, "That the fall of Adam brought mankind into a state of sin," in both these senses of the word.

1

5. Their fourth proposition is, "The sinfulness of that "state into which man fell, consists in the guilt of Adam's "first sin, the want of that righteousness wherein he was "created, and the corruption of his nature, whereby he is

utterly indisposed, disabled, and made opposite to all that "is spiritually good, and wholly inclined to evil, and that continually, which is commonly called Original Sin, and "from which do proceed all actual transgressions."

On the first article of this you say, "Adam's first sin was attended with consequences which affect all his posterity. But we could not on account of his sin, become obnoxious to punishment," (p. 99.) By punishment I mean evil, suffered on account of sin. And are we not obnoxious to any

evil, on account of Adam's sin?

To prove the rest of the proposition, they cite first, Rom. iii. 10-20. On which you remark," The apostle is here speaking of Jews and Gentiles, not in a personal but in a national capacity. The mouth, says he, of all sorts of people, is stopped, and both Jews and Gentiles are brought in guilty; for I have proved, that there are transgressors among the Jews, as well as among the Gentiles," (p. 102.) Not at all. If he proved no more than this, not one person would become guilty before God.' Not one mouth of

Jew or Gentile would be stopped, by shewing, "There were Jewish as well as Heathen transgressors."

I proceed to your Observations.

"Obs. 1. In this whole section there is not one word of Adam." There is enough in the next chapter but one. The apostle first describes the effect, and afterward points out the cause.

"Obs. 2. He is here speaking, not of all men, but of the Jews; of those alone who were under the law, (ver. 19,) and proving from their own writings, that there were great corruptions, among them as well as other people," (p. 103.)

He is speaking of them chiefly, but not of them only, as appears from the 9th verse, We have before proved both Jews and Gentiles, that they are all under sin: As it is written, there is none righteous,' (neither among the Jews nor Gentiles,) no, not one. Does this respect them, in their national only, not personal capacity? Does it prove no more than," That there were great corruptions among the Jews, as well as other people?"

"Obs. 3. The section consists of several quotations out of the Old Testament; but, 1. None of them, taken separately, speaks of any depravity of nature, but of habits of wickedness, which men had themselves contracted," (p. 103). They do speak of habits which men had contracted themselves: but do they speak of these only? The way to know this is, not to "take them separately;" not to consider the precise meaning, wherein they were occasionally spoken, by David, Solomon, or Isaiah: but to take them conjointly, as they are here put together by the Holy Ghost, to form the character of all mankind.

On one of them, "separately taken," you say, “How Could God look down from heaven, to see if there were any that did seek God,' if he knew all mankind were natu rally disabled from seeking him?" Why not, if whatever they were by nature, the grace of God was more or less given to all? Though they were wholly inclined to all evil by nature, yet by grace they might recover all goodness.

You affirm, 2." In none of these places does God speak