I have endeavoured throughout this whole composure to relieve and soften all the harsher, and more obnoxious parts of this doctrine of original sin, and several other articles of our religion dependent upon it; and this I did attempt here and there by some new sentiments, which I was sensible must run the risk of severe trial, and bear the test of ancient prejudice. But this freedom of thought seemed to be necessary where former solutions failed, as I said before.. I have also ventured to preclude, or to cut off some of the harder and more offensive consequences that have been often drawn or forced from these articles. It is evident that these points have been sometimes carried into extremes, and the explication of them has not always been well limited and guarded. To effect this work and to secure due honour to the moral perfections of God, under all the sinful and wretched scenes of human life, was one great end of my writing: My intentions were perfectly pacific and not contentious, and it is with great reluctance I am drawn into any debate. It was my design also to leave these my sentiments to the world, without any further vindication or defence; and yet I would not have it said or thought, that I utterly disregard all opinions and arguments different from my own. I am therefore almost constrained in this second edition to make some remarks upon the only attempt to answer this treatise which I have heard of, and that is the supplement to a book very unjustly called, "The Scripture Doctrine of Original Sin, proposed to Free and Candid Examination. It is acknowledged, that in this supplement the same writer uses more candour and softer language, than he has done in the book itself, and deals for the most part in such a style as becomes a christian controversy: Yet I would humbly ask, whether he does not sometimes let a sharper arrow fly off? But this may be easily imputed to a sudden effort of warmer zeal against the doctrine which he utterly denies. I would ask also, whether he does not sometimes advance a mere popular objection, and pursue it in such an overbearing manner, as might intimidate common readers and affright them from these sacred truths, though they appear plain in several places of scripture, and are supported by the daily observations of men, both heathens and christians? I would ask yet again, whether he does not now and then indulge a bold and sublime expression to break out, which might be taken for a flourish of glory rising from a contempt of all that is or can be offered in defence of our doctrines? But the reader need not be afraid of such triumphant language, for I trust that whosoever will survey this whole debate without prejudice, will find that the author frequently triumphs without a victory, and though he has demolished many pages of mine in his own esteem, it is with mere shadows of argument. It is true indeed, that the bulk of mankind are often carried quite away into flattering errors by positive assertions and strong assurances; they dare not oppose a writer who with a sovereign scorn defies all opposition, and despises every thing that can be proposed against his darling opinions. Upon this view of things, I have said within myself," Surely I will begin to learn this manner of writing too, that I may gain more success for the great truths. of the gospel in the minds of men." But, alas, I fear I am very much unqualified to aim at this talent: David might better wear Saul's armour than I could attempt this piece of heroism, or enter into this manner of dispute. Nor should I be perfectly satisfied with myself, to gain the assent of my readers, without more substantial and convincing evidence. The world indeed are ready to imagine, that where there is such confidence, and such triumph, there must be abundant proofs to support them; but they little con sider how far this sonorous language will serve instead of reason and argu ment, and what numerous proselytes have been gained hereby to the several sects, parties or professions of human or divine science. I must acknowledge, I once hoped that the very answers which I had given to various objections in the first edition of this Treatise, would have resolved most of the difficulties which, have been since objected: But many of these answers have been utterly disregarded, and those very objections again repeated. Now that such a solution of the difficulties may not be overlooked again, I have greatly enlarged the index, or table of contents, so that it reaches to almost every page, and points even an unwilling eye directly to those difficulties, and the solution of them. Yet to make the subject of this treatise still more plain and easy and defensible, I have in this edition here and there interspersed a few needful observations and remarks on this subject, either in the book itself, or in the margin; which I hope may be sufficient hints to solve any old or new objections, which are or may be proposed, and to guard the reader more effectually from error and mistake in these important points. It is true, I have mentioned no names, I have cited no pages, nor in all places have I used the very words of the objectors, because I would not turn this pacific treatise into a stage of controversy: Yet I hope I have given the full strength of the objection, as well as answered it with success. But the index is so large, and particular, as will sufficiently direct an enquiry to every objection and answer. Upon a review I have written much more than I designed, and am beartily sorrow that I cannot so distinguish the additions made to this second edition, as to have printed them apart, for the service of those who are possessed of the first: But since they lie so much scattered through many pages, I humbly hope my friends will forgive this wrong, and permit a book which hath been assaulted, to receive a few explications and defences for the satisfaction of the world, though they may not find their own parcular interest consulted therein. I do not pretend to have touched upon every opposition which is made in this supplement, against the doctrine which I have maintained, though I am not conscious that I have omitted any one difficulty or objection of weight and moment, which I have met with in that book, and which has not been answered before. All lesser matters I am content to leave to the unbiassed judgment of persons of common understanding and piety. Souls impressed with a due veneration for scripture, and with a deep sense of their own sin and misery, guilt and weakness in the sight of God, will not easily be persuaded to twist and turn the expressions of the sacred writers from their most obvious and natural sense; nor will they hearken readily to those errors, which are contrary to their just experience, as well as to the dictates of the word of God. But if any thing further be required for the confirmation and defence of the truth, I heartily recommend my reader to a late excellent "Vindication of the Scripture Doctrine of Original Sin." I confess indeed, it hath received the shew of a reply; but all the world sees how very few of the arguments there used, have been ever answered or regarded, so that most of them stand in their full force still: And I chearfully leave this cause with that learned and ingenious friend of mine who wrote it. I hope he will think it worth his while publicly to take further notice of this controversy: I am well assured he is able to support this doctrine with solid force of argument; and he can do it with candour too, where he is not irritated by any unreasonable airs of infallibility and assurance, by sharp reproaches of sacred and important truth, and by feeble shadows and colours of argument, which have been often baffled and confounded." These are the things which, as he expressly informed me, gave him so just a resentment, and provoked his pen to some severities against the book which he opposed, and he professes also, this was done in imitation of the author of it. I wish with all my soul that no christian controversy might ever give occasion for such excuses on either side. For my part, I pray for the blessing which this author supposes we have always enjoyed; I wish heartily that original sin may be demolished in us all, and have no more existence: But so long as this real and dreadful malady continues to rage through the world, and goes on to destroy mankind in multitudes, I hope in every age some wise and happy pens will arise to declare the painful truth, and convince the world of this article, which reason, scripture, and universal experience join to support. If all sense of our native sin and wretchedness be banished from among men, the rising ages may be tempted to neglect the only sovereign remedy for the grace of Christ, the second Adam, upon a mistaken presumption, that our natures have received no infection from the first. THE RUIN AND RECOVERY OF MANKIND, &c. INTRODUCTION.-God made man upright. MAN is a creature made up of two distinct ingredients, an animal body and a rational mind, so united as to act in a mutual correspondence according to certain laws and conditions appointed by his Creator. Now suppose the great and blessed God, who is perfect in wisdom and power, in justice and goodness, were to form such a new creature as man is, and any of us should sit down and consider according to the best exercise of our reason, what qualifications would be due to this new-made creature, as proceeding from a being of such wisdom, justice and goodness, we should probably trace out these several particulars: I. We reasonably suppose he must have a perfection of natural powers, both of body and spirit, considered as in a state of union, and suited to his present circumstances. Not that we have any reason to suppose man should be made so perfect a being as God could make him; for the wisdom of God plainly designed to display its unbounded varieties of contrivance in different ranks and orders of his creation: And besides, we cannot reasonably imagine this creature man should be made with such sublime perfections at first, as he himself might afterwards arrive at by a wise improvement of his powers: For God would not preclude either the diligence or the pleasure of his intelligent creature, from advancing itself to superior excellencies. But still that creature which was designed to bear his Maker's nearest likeness and authority in this lower world, must have powers perfectly sufficient for his present well being and acting in that station wherein God his Creator placed him. It has been indeed the vain fancy of some writers, that the eye of man in his first creation was so acute and penetrating, that it could discover those distant stars and planets of heaven, or those minute atoms in the contexture of earthly bodies round about us, which are now only to be seen by the help of optic glasses: And they have been so weak as to imagine that his ear could take in the most distant and feeblest sounds, and was equal in its own original powers, to the advantages which we now receive from speaking and hearing trumpets: And that his feeling and his smelling had such proportionable superiorities in his state of innocence beyond all that we now experience. But it has been sufficiently made evident, that animal powers exalted to this degree would have been a burden, and a perpetual inconvenience to us in the present state; they would have been calamities instead of comforts, and as an ingenious author says, a man endued with such exquisite senses Would be "so tremblingly alive all o'er, Nature would thunder in his opening ears, And stun him with the music of the spheres.". -POPE. But all the senses of this creature, though not so exquisitely fine, yet they must be clear and strong, his limbs vigorous and active, his body healthy in all the inward and outward parts of it, and every natural power in its proper order. Surely God would form such a creature in a state of perfect ease, without any original malady of nature to give him pain or sorrow. I cannot think there would be any natural tendency in his animal body to pains, diseases, or death, while he remained innocent and without sin or blame. And if there was any such thing as pain admitted into his first constitution, his pleasures must at least be equal to his pains, and his advantages also equal to his dangers: The very justice of God the Creator seems to require this. I add further, that if we consider the goodness of God, surely we must say the pleasure of his innocent creature should be superior to a state of mere case or balance to his pains, and his advantages should be superior to his dangers: Divine goodness seems to require this, as antecedent in nature to any state of trial. And as the powers of his body must be perfect in these respects, so the faculties of his soul must have their perfection too. His mind or understanding must have all that knowledge both of God and creatures which was needful for his happiness. Not that we suppose God should give his creature man, when he first formed him, all manner of knowledge in arts and sciences, in philosophy and divinity; but he must know at his first creation, what was necessary for his present peace and welfare; his reason must be clear, and his judgment uncorrupted, his conscience upright and sensible, and his mind furnished with all necessary truths. This leads me to speak also of his moral perfection. A rational creature thus made, must be not only innocent as a tree or a brute is, but must be formed holy; that is, he must have a principle of holiness concreated with him: His will must have an inward bias and propensity to holiness and virtue; he must have an inward inclination to please and honour that God who made him, a supreme love to his Creator, and a zeal and desire to serve him, a holy fear of offending him, with a readiness to do |