tion, and the Method of the Juftification of Sinners, while he lived here in the Flesh; and left these Doctrines to be more plainly and fully opened and inculcated by the Holy Spirit, after his Afcenfion. But if after all, Chrift did not speak of this Doctrine often enough to fuit Dr. Tr, he might be afked, Why he fuppofes Chrift did no oftener, and no more plainly teach some of his (Dr. T—r's) Doctrines, which he so much infists on? As, That temporal Death comes on all Mankind by Adam; and, That it comes on them by him, not as a Punishment or Calamity, but as a great Favour; being made a rich Benefit, and a Fruit of God's abundant Grace, by Chrift's Redemption, who came into the World as a fecond Adam for this End. Surely, if this were fo, it was of vast Importance, that it fhould be known to the Church of God in all Ages, who faw Death reigning over Infants, as well as others. If Infants were indeed perfectly innocent, was it not needful, that the Design of that which "Heroes. SOCRATES afferted the Corruption of human "Nature, or xanòv épouтov.-Grotius affirms, that the Philofo"phers acknowledged, it was con-natural to Men, to fin." SENECA (Benef. 5. 14.) fays, Wickedness has not its first Beginning in wicked Practice; though by that it is firft exercifed and made manifeft. And PLUTARCH (de Sera vindicta) fays, Man does not firft become wicked, when he first manifefts himfeif fo: but he hath Wickedness from the Beginning; and he shews it as foon as he finds Opportunity and Ability. As Men rightly judge, that the Sting is not firft ingendered in Scorpions when they frike, or the Poifon in Vipers when they bite.-Pool's Synopf. on Gen. viii. 21. To which may be fubjoined what JUVENAL fays, -Ad Mores Natura recurrit Damnatos, fixa et maturi nefcia. Englished thus, in Profe; NATURE, a Thing fixed and not knowing how to change, returns to its wicked Manners. WATTS, Ruin and Recovery which was fuch a melancholy and awful Difpenfation towards so many Millions of innocent Creatures, fhould be known, in order to prevent the worst Thoughts of God from arifing in the Minds of the conftant Spectators of fo mysterious and gloomy a Difpenfation? But why then fuch a total Silence about it, for four Thousand Years together, and not one Word of it in all the Old Testament ;. nor one Word of it in all the four Gofpels; and indeed not one Word of it in the whole Bible, but only as forced and wrung out by Dr. T-r's Arts of Criticism and Deduction, against the plaineft and ftrongest Evidence! As to the Arguments, made ufe of by many late Writers, from the univerfal moral Senfe, and the Reasons they offer from Experience, and Obfervation of the Nature of Mankind, to fhew that we are born into the World with Principles of Virtue; with a natural prevailing Relifh, Approbation, and Love of Righteoufnefs, Truth, and Goodnefs, and of whatever tends to the publick Welfare; with a prevailing natural Difpofition to diflike, to resent and condemn what is felfish, unjuft, and immoral; and a native Bent in Mankind. to mutual Benevolence, tender Compaffion, &c. those who have had fuch Objections against the Doctrine of Original Sin, thrown in their Way, and defire to see them particularly considered, I ask Leave to refer them to a Treatise on the Nature of true VIRTUE, lying by me prepared for the Press, which may ere long be exhibited to publick View* CON Hh The Treatife here mentioned, it is apprehended, has been lately printed at Boflon in New England, though not yet received. tion, an I the Method of the Juftification of Sinners, while he lived here in the Flesh; and left thefe Doctrines to be more plainly and fully opened and inculcated by the Holy Spirit, after his Afcenfion. But if after all, Chrift did not speak of this Doctrine often enough to fuit Dr. T-7, he might be alked. Why he fuppofes Chrift did no oftener, and no more play teach fome of his (Dr. T―r's) Doctrines, which he to much infifts on? As, That temporal Par& comes on all Mankind by Adam; and. That it comes on them by him, not as a Puhment or Calamity, but as a great Freer, bong made a rich Bebelit, and a Fruit of God's abeider Owoc, br Chriff's Redengtier, who came Pre Made this End Schady ner at was off ret A SE Paket Marriote Chest of Get a l de CONCLUSION. On the whole, I obferve, There are fome other Things, befides Arguments, in Dr. T-r's Book, which are calculated to influence the Minds, and bias the Judgments of fome Sorts of Readers. Here, not to infift on the taking Profeffion he makes, in many Places, of Sincerity, Humility, Meekness, Modefty, Charity, &c. in his fearching after Truth; and freely propofing his Thoughts, with the Reasons of them, to others *; nor on his magisterial Affurance, appearing on many Occafions, and the high Contempt he fometimes expreffes of the Opinions and Arguments of very excellent Divines and Fathers in the Church of God, who have thought differently from him+: Both of which Things, it is not unlikely, may have a Degree of Influence on fome of his Readers: (However, that they may have only their just Influence, thefe Things might properly be compared together, and fet in Contrast, one with the other)I fay, not to dwell on thefe Matters, I would take fome Notice of another Thing, obfervable in the Writings of Dr. T. and many of the late Oppofers of the more peculiar Doctrines of Chriftianity, tending (efpecially with juvenile and unwary Readers) not a little to abate the Force, and prevent the due Effect, of the cleareft Scripture-Evidences, in Favour of those important Doctrines; and particularly to make void the Arguments taken from the Writings of the Apostle Paul, in which those Doctrines are more plainly and fully revealed, than in any other Part of the Bible. What I mean, is this: Thefe Gentlemen exprefs a high Opinion of this * See his Preface, and p. 6, 237, 265, 267, 175. S. |