full and precife Explanations of the Word, Impute; and therefore do more certainly determine the Point really infifted on.

Or, perhaps it will be faid, With refpect to thofe perfonal Sins fore-mentioned, Pride, Unbelief, &c. it is no Argument, they are not imputed to those who are guilty of them, that the very Word, impute, is not applied to them; for the Word itself is rarely used, not one Time in a hundred, and perhaps five hundred, of thofe wherein the Thing meant is plainly implied, or may be certainly inferred. Well, and the fame alfo may be replied likewife, with Refpect to Adam's Sin.

It is probable, Dr. T. intends an Argument, against Original Sin, by that which he fays in Oppofition to what R. R. fuggefts of Children's dif covering the Principles of Iniquity, and Seeds of Sin, before they are capable of moral Action*, viz. That little Children are made Patterns of Humility, Meeknefs and Innocence, in Matth. xviii. 3. 1 Cor. xiv. 20. and Pfal. cxxxi. 2.

But when the utmost is made of this, there can be no Shadow of Reafon, to understand more by thefe Texts, than that little Children are recommended as Patterns in regard of a negative Virtue, Innocence with refpect to the Exercifes and Fruits of Sin, Harmlefness as to the hurtful Effects of it; and that Image of Meeknefs and Humility arifing from this, in Conjunction with a natural Tendernefs of Mind, Fear, Self-diffidence, Yieldablenefs, and Confidence in Parents and others older than themfelves. And fo, they are recommended as Patterns

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* Page 77, 78. S

Patterns of Virtue no more than Doves, which are an harmless Sort of Creature, and have an Image of the Virtues of Meeknefs and Love. Even according to Dr. T-r's own Doctrine, no more can be made of it than this: For bis Scheme will not admit of any fuch Thing as pofitive Virtue, or virtuous Difpofition, in Infants; he infifting (as was obferved before) that Virtue must be the Fruit of Thought and Reflection. But there can be no Thought and Reflection, that produces pofitive Virtue, in Children, not yet capable of moral Action; and it is fuch Children he speaks of. And that little Children have a negative Virtue or Innocence, in relation to the pofitive Acts and hurtful Effects of Vice, is no Argument that they have not a corrupt Nature within them: For let their Nature be ever fo corrupt, yet furely it is no Wonder that they be not guilty of positive wicked Action, before they are capable of any moral Action at all. A young Viper has a malignant Nature, though incapable of doing a malignant Action, and at prefent appearing a harmless Creature.

Another Objection, which Dr. T. and fome others offer against this Doctrine, is, That it pours Contempt upon the human Nature *.

But their declaiming on this Topic is like addreffing the Affections and Conceits of Children, rather than rational arguing with Men. It feems, this Doctrine is not complaifant enough. I am fenfible, it is not fuited to the Taste of fome, who are fo very delicate (to say no worfe) that they can bear Nothing but Compliment and Flattery. No Contempt is by this Doctrine caft upon the noble Faculties and Capacities of Man's Nature, or the exalted

Page 74, 75. S.

exalted Bufinefs, and divine and immortal Hap→ piness he is made capable of. And as to speaking ill of Man's prefent moral State, I prefume, it will not be denied, that Shame belongs to them that are truly finful; and to fuppofe, that this is not the native Character of Mankind, is ftill but meanly begging the Queftion. If we, as we come into the World, are truly finful, and confequently miferable, he acts but a friendly Part to us, who endeavours fully to discover and manifeft our Disease. Whereas, on the contrary, he acts an unfriendly Part, who to his utmost hides it from us; and fo, in Effect, does what in him lies to prevent our feeking a Remedy from That, which, if not remedied in Time, muft bring us finally to Shame and everlasting Contempt, and end in perfect and remedilefs Deftruction hereafter.

Another Objection, which fome have made against this Doctrine, much like the former, is, That it tends to beget in us an ill Opinion of our FellowCreatures, and fo to promote Ill-Nature and mutual Hatred.

To which I would fay, If it be truly so, that we all come finful into the World, then our heartily acknowledging it, tends to promote Humility: But our difowning that Sin and Guilt, which truly be longs to us, and endeavouring to perfuade ourfelves that we are vaftly better than in Truth we are, tends to a foolish Self-Exaltation and Pride. And it is manifeft, by Reason, Experience, and the Word of God, that Pride is the chief Source of all the Contention, mutual Hatred, and Ill-Will, which are so prevalent in the World; and that Nothing fo effectually promotes the contrary Tempers and Deportments, as Humility. This Doctrine teaches

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us to think no worfe of others, than of ourselves: It teaches us, that we are all, as we are by Nature, Companions in a miferable helplefs Condition; which, under a Revelation of the divine Mercy, tends to promote mutual Compaffion. And Nothing has a greater Tendency to promote those amiable Difpofitions of Mercy, Forbearance, Longfuffering, Gentlenefs and Forgiveness, than a Senfe of our own extreme Unworthinefs and Misery, and the infinite Need we have of the divine Pity, Forbearance and Forgiveness, together with a Hope of obtaining Mercy. If the Doctrine, which teaches that Mankind are corrupt by Nature, tends to promote Ill-will, why fhould not Dr. T-r's Doctrine tend to it as much? For he teaches us, that the Generality of Mankind are very wicked, having made themselves fo by their own free Choice, without any Neceffity: which is a Way of becoming wicked, that renders Men truly worthy of Refentment; but the other, not at all, even according to his own Doctrine.

Another Exclamation against this Doctrine is, That it tends to hinder Comfort and Joy, and to promote Melancholy and Gloominefs of Mind*.

To which I fhall briefly fay, Doubtless, fuppofing Men are really become finful, and fo expofed to the Displeasure of God, by whatever Means, if they once come to have their Eyes opened, and are not very ftupid, the Reflection on their Cafe will tend to make them forrowful; and it is fit, it fhould. Men, with whom this is the Cafe, may well be filled with Sorrow, till they are fincerely willing to forfake their Sins, and turn to God. But there is Nothing in this Doctrine, that in the leaft

Page 231, and fome other Places.

least stands in the Way of Comfort and exceeding Joy, to fuch as find in their Hearts a fincere Willingness, wholly to forfake all Sin, and give their Hearts and whole Selves to Chrift, and comply with the Gofpel-Method of Salvation by him.

Another Thing objected, is, That to make Men believe that Wickednefs belongs to their very Nature, tends to encourage them in Sin, and plainly to lead them to all Manner of Iniquity; because they are taught, that Sin is natural, and therefore neceffary and unavoidable*.

But if this Doctrine, which teaches that Sin is natural to us, does also at the same Time teach us, that it is never the better, or less to be condemned, for its being natural, then it does not at all encourage Sin, any more than Dr. T-r's Doctrine encourages Wickedness when it is become inveterate; who teaches, that fuch as by Cuftom have contracted ftrong Habits of Sin, are unable to help themfelves. And is it reafonable, to reprefent it as encouraging a Man's boldly neglecting and wilfully continuing in his Difeafe, without feeking a Cure, to tell him of his Difeafe, to fhew him that his Disease is real and very fatal, and what he can never cure himself of; yet withal directing him to a great Phyfician, who is fufficient for his Reftoration? But for a more particular Anfwer to what is objected against the Doctrine of our natural Impotence and Inability, as being an Encouragement to go on in Sin, and a Difcouragement to the Ufe of all Means for our Help, I must for Brevity refer the Reader to what has been largely written on Gg 3 this

*Page 139, and 259. + See his Expofition of Rom. vii. P. 205-220. But especially in his Paraphrafe and Notes on the Epistle.