The Doctrine of Original Sin, Theological treatise · Part 3 – Part 4
PART III.
Observing the Evidence given us, relative to the Doctrine of Original Sin, in what the Scriptures reveal concerning the Redemption by CHRIST.
CHAP. I.
The Evidence of Original Sin from the Nature of Redemption, in the Procurement of it.
ACcording to Dr. T—r's Scheme, a very great Part of Mankind are the Subjects of Christ's Redemption, who live and die perfectly innocent; who never have had, and never will have any Sin charged to their Account, and never are either the Subjects of, or exposed to any Punishment whatsoever, viz. All that die in Infancy. They are the Subjects of Christ's Redemption, as he redeems 'em from Death, or as they by his Righteousness have Justification, and by his Obedience are made Righteous, in the Resurrection of the Body, in the Sense of Rom. v. 18, 19. And all Mankind are thus the Subjects of Christ's Redemption, while they are perfectly guiltless, and exposed to no Punishment, as by Christ they are intitled to a Resurrection. Thô with respect to such Persons as have sinned, he allows it is in some Sort by Christ and his Death, that they are saved from Sin and the Punishment of it.
Now let us see whether such a Scheme well consists with the Scripture-Account of the Redemption by Jesus Christ.
1. The Representations of the Redemption by Christ, every where in Scripture, lead us to suppose, that all whom he came to redeem, are Sinners; that his Salvation, as to the Term from which (or the Evil to be redeemed from) in all is Sin, and the deserved Punishment of Sin. 'Tis natural to suppose, that when he had his Name Jesus, or Saviour, given him by God's special and immediate Appointment, the Salvation meant by that Name should be his Salvation in general; and not only a Part of his Salvation, and with Regard only to some of them that he came to save. But this Name was given him to signify his saving his People from their Sins, Matth. i. 21. And the great Doctrine of Christ's Salvation is, that …e came into the World to save Sinners, 1 Tim. i. 15. And that Christ hath once suffered, the just for the un…ust, 1 Pet. iii. 18. In this was manifested the Love of God towards us (towards such in general as have the Benefit of God's Love in giving Christ) that God sent his only begotten Son into the World, that we might live thro' Him. Herein is Love—that he sent his Son to be the Propitiation for our Sins, 1 Joh. iv. 10. Many other Texts might be mention'd, which seem evidently to suppose, that all who are redeem'd by Christ, are saved from Sin. We are led by what Christ himself said, to suppose, that if any are not Sinners, they have no Need of him as a Redeemer, any more then a well Man of a Physician, Mark ii. 17. And that Men, in order to being the proper Subjects of the Mercy of God through Christ, must first be in a State of Sin, is implied in Gal. iii. 22. But the Scripture hath concluded all under Sin, that the Promise by Faith of Jesus Christ might be given to them that believe. To the same Effect is Rom. xi. 32.
These Things are greatly confirmed by the ScriptureDoctrine of Sacrifices. 'Tis abundantly plain, by both old and new Testament, that they were Types of Christ's Death, and were for Sin, and supposed Sin in those for whom they were offered. The Apostle supposes, that in Order to any having the Benefit of the eternal Inheritance by Christ, there must of Necessity be the Death of the Testator; and gives that Reason for it, that without shedding of Blood there is no Remission. Heb. ix. 15, &c. And Christ Himself, in representing the Benefit of his Blood, in the Institution of the Lord's Supper, under the Notion of the Blood of a Testament, calls it the Blood of the New Testament, shed for the Remission of Sins, Matth. xxvi. 28.—But according to the Scheme of our Author, many have the eternal Inheritance by the Death of the Testator, who never had any Need of Remission.
II. The Scripture represents the Redemption by Christ as a Redemption from deserved Destruction; and that, not meerly as it respects some Particulars, but as the Fruit of God's Love to Mankind. Joh. iii. 16. God so loved the WORLD; that he gave his only begotten Son, that whosoever believeth in him MIGHT NOT PERISH, but might have everlasting Life. Implying, that otherwise they must perish, or be destroyed. But what Necessity of this, if they did not deserve to be destroyed? Now, that the Destruction here spoken of, is deserved Destruction, is manifest, because it is there compared to the perishing of such of the Children of Israel as died by the Bite of the fiery Serpents, which God in his Wrath, for their Rebellion, sent amongst them. And the same Thing clearly appears by the last Verse of the same Chapter, He that believeth on the Son, hath everlasting Life; and be that believeth not the Son, shall not see Life, but the Wrath of God abideth on him, or, is left remaining on him: Implying, that all in general are found under the Wrath of God, and that they only of all Mankind; who are intere…ed in Christ, have this Wrath removed, and eternal Life bestowed; the rest are left, with the Wrath of God still remaining on them. The same is clearly illustrated and confirmed by Joh. v. 24.—He that believeth—hath everlasting Life, and shall not come into Condemnation, but is passed from Death to Life. In being passed from Death to Life is implied, that before they were all in a State of Death; and they are spoken of as being so by a Sentence of Condemnation; and if it be a just Condemnation, 'tis a deserved Condemnation.
III. It will follow on Dr. T—r's Scheme, that Christ's Redemption, with regard to a great Part of them who are the Subjects of it, is not only a Redemption from no Sin, but from no Calamity, and so from no Evil of any Kind. For as to Death, which Infants are redeemed from, they never were subjected to it as a Calamity, but purely as a Benefit. It came by no Threatning, or Curse, denounced upon or through Adam; the Covenant with him being utterly abolished, as to all it's Force & Power on Mankind (according to our Author) before the pronouncing the Sentence of Mortality. Therefore Trouble and Death could be appointed to innocent Mankind, no other Way than on the Foot of another Covenant, the Covenant of Grace; and in this Channel they come only as Favours, not as Evils. Therefore they could need no Medicine or Remedy; for they had no Disease. Even Death itself, which it is supposed Christ saves 'em from, is only a Medicine; 'tis preventing Phy…ick, and one of the greatest of Benefits. It's ridiculous, to talk of Persons needing a Medicine, or a Physician, to save 'em from an excellent Medicine; or of a Remedy from a happy Remedy! If it be said, tho' Death be a Benefit, yet 'tis so because Christ changes it, and turns it into a Benefit, by procuring a Resurrection:—I would here ask, What can be meant by turning or changing it into a Benefit, when it never was otherwise, nor could ever justly be otherwise? Infants could not at all be brought under Death as a Calamity: for they never deserved it. And it would be only an Abuse (be it far from us, to ascribe such a Thing to God) in any Being, to make the Offer, to any poor Sufferers, of a Redeemer from some Calamity, which he had brought upon them without the least Desert of it on their Part.
But it is plain, that Death or Mortality was not at first brought on Mankind as a Blessing, on the Foot of the Covenant of Grace through Christ, and that Christ and Grace don't bring Mankind under Death, but find 'em under it. 1 Cor. v. 14. We thus judge, that if one died for all, then were all dead. Luk. x. 10. The Son of Man is come to seek and to save that which was lost. The Grace, which appears in providing a Deliverer from any State, supposes the Subject to be in that State prior to that Grace and Deliverance; and not that such a State is first introduced by that Grace. In our Author's Scheme, there never could be any Sentence of Death, or Condemnation, that requires a Saviour from it; because the very Sentence itself, according to the true Meaning of it, implies and makes sure all that Good, which is requisite to abolish and make void the seeming Evil to the innocent Subject. So that the Sentence itself is in Effect the Deliverer; and there is no Need of another Deliverer, to deliver from that Sentence. Dr. T. insists upon it, that Nothing comes upon us in Consequence of Adam's Sin, in any SENSE, KIND, or DEGREE, inconsistent with the original Blessing pronounced on Adam, at his Creation; and Nothing but what is perfectly consistent with God's Blessing, Love, and Goodness, declared to Adam, as soon as he came out of his Maker's Hands. *P. 364, 365.If the Case be so, it is certain there is no Evil or Calamity at all, for Christ to redeem us from; unless Things agreable to the divine Goodness, Love & Blessing, are Things which we need Redemption from.
IV. It will follow on our Author's Principles, not only with Respect to Infants, but even adult Persons, that Redemption is needless, and Christ is dead in vain. Not only is there no Need of Christ's Redemption in Order to Deliverance from any Consequences of Adam's Sin, but also in Order to perfect Freedom from personal Sin, and all it's evil Consequences. For God has made other sufficient Provision for that, viz. a sufficient Power and Ability, in all Mankind, to do all their Duty, and wholly to avoid Sin. Yea, this Author insists upon it, that when Men have not sufficient Power to do their Duty, they have no Duty to do.*P. 111. 339, 340. We may Safely & assuredly conclude (says he) that Mankind in all Parts of the World have SUFFICIENT Power to do the Duty, which God requires of them; and that he requires of 'em NO MORE than they have SUFFICIENT Power to do. And in another Place,†P. 343. God has given Powers EQUAL to the Duty, which he expects. And he express a great Dislike at R. R's supposing, that our Propen…ities to Evil, and Temptations, are too strong to be EFFECTUALLY and CONSTANTLY resisted;—or that we are unavoidably sinful IN A DEGREE, that our Appetites and Passions will be breaking out, notwithstanding our everlasting Watchfulness. ‖P▪ 344.These Things fully imply, that Men have in their own natural Ability sufficient Means to avoid Sin, and to be perfectly free from it; and so, from all the bad Consequences of it. And if the Means are sufficient, then there is no Need of more. And therefore there is no Need of Christ's dying in Order to it. What Dr. T. says in P. 348. fully implies, that it would be unjust in God, to give Mankind Being in such Circumstances, as that they would be more likely to sin, so as to be exposed to final Misery, than otherwise. Hence then, without Christ and his Redemption, and without any Grace at all, MEER JUSTICE makes sufficient Provision for our being free from Sin and Misery, by our own Power.
If all Mankind, in all Parts of the World, have such sufficient Power to do their whole Duty, without being sinful in any Degree, then they have sufficient Power to obtain Righteousness by the Law: And then, according to the Apostle Paul, Christ is dead in vain. Gal. ii. 21. If Righteousness come by the Law, Christ is dead in vain;—foreign, without the Article, by Law, or the Rule of right Action, as our Author explains the Phrase.‡Pref. to Par. on Rom. §. 38. And according to the Sense in which he explains this very Place, It would have frustrated, or rendered useless, the Grace of God, if Christ died to accomplish what was or MIGHT have been effected by Law itself, without his Death. *Note on Rom. v. 20.So that it most clearly follows from his own Doctrine, that Christ is dead in vain, and the Grace of God is useless. The same Apostle says, If there had been a Law which COULD have given Life, verily Righteousness should have been by the Law, Gal. iii. 21. i. e. (still according to Dr. T—r's own Sense) if there was a Law, that Man, in his present State, had sufficient Power perfectly to fulfil. For Dr. T. supposes the Reason why the Law could not give Life, to be, no… because it was weak in itself, but thro' the Weakness of our Flesh, and the Infirmity of the human Nature in the present State. †Ibid.But he says, We are under a mild Dispensation of GRACE, making Allowance for our Infirmities. ‡P. 368.By our Infirmities, we may upon good Grounds suppose, he means that Infirmity of human Nature, which he gives as the Reason, why the Law can't give Life. But what Grace is there in making that Allowance for our Infirmities, which Justice itself (according to his Doctrine) most absolutely requires, as he supposes divine Justice exactly proportions our Duty to our Ability?
Again, If it be said, that altho' Christ's Redemption was not necessary to preserve Men from beginning to sin, and getting into a Course of Sin, because they have sufficient Power in themselves to avoid it; yet it may be necessary to deliver Men, after they have by their own Folly brought themselves under the Dominion of evil Appetites and Passions. ††See P. 228. and also what he says of the helpless State of the Heathen, in Paraph. and Notes on Rom. vii. and Beginning of Chap. viii.I answer, if it be so, that Men need Deliverance from those Habits and Passions, which are become too strong for them, yet that Deliverance, on our Author's Principles, would be no Salvation from Sin. For, the Exercise of Passions which are too strong for us, and which we can't overcome, is necessary; and he strongly urges, that a necessary Evil can be no moral Evil. It's true, 'tis the Effect of Evil as 'tis the Effect of a bad Practice, while the Man remain'd at Liberty, and had Power to have avoided it. But then, according to Dr. T—r, that evil Cause alone is Sin; and not so, the necessary Effect: For he says expresly, The Cause of every Effect, alone, is chargeable with the Effect it produceth, or which proceedeth from it. *P. 128.—And as to that Sin which was the Cause, the Man needed no Saviour from that, having had sufficient Power in himself to have avoided it. So that it follows, by our Author's Scheme, that none of Mankind, neither Infants, nor adult Persons, neither the more nor less vicious, neither Jews nor Gentiles, neither Heathens nor Christians, ever did, or ever could stand in any Need of a Saviour; and that, with respect to all, the Truth is, Christ is dead in vain.
If any should say, Although all Mankind in all Ages have sufficient Ability to do their whole Duty, and so may by their own Power enjoy perfect Freedom from Sin, yet God foresaw that they would sin, and that after they had sin'd they would need Christ's Death:—I answer, It's plain by what the Apostle says, in those Places which were just now mention'd, Gal. ii. 21. & iii. 21. that God would have esteemed it needless to give his Son to die for Men, unless there had been a prior Impossibility of their having Righteousness by Law; and that if there had been a Law which COULD have given Life, this other Way by the Death of Christ would not have been provided. And this appears to be agreable to our Author's own Sense of Things, by his Words which have been cited, wherein he says, It would have FRUSTRATED or rendred USELESS the Grace of God, if Christ died to accomplish what was or MIGHT HAVE BEEN effected by Law itself, without his Death.
V. It will follow on Dr. T—r's Scheme, not only that Christ's Redemption is needless for the saving from Sin or it's Consequences, but also that it does no Good that Way, has no Tendency to any Diminution of Sin in the World. For as to any Infusion of Virtue or Holiness into the Heart, by divine Power, through Christ or his Redemption, it is altogether inconsistent with this Author's Notions. With him, inwrought Virtue, if there were any such thing, would be no Virtue; not being the Effect of our own Will, Choice & Design, but only of a sovereign Act of God's Power.*See P. 245, 250, 180. And therefore, all that Christ does to increase Virtue, is only increasing our Talents, our Light, Advantages, Means and Motives; as he often explains the Matter. †In P. 44. P. 50. & innumerable other Places.But Sin is not at all diminished. For he says, Our Duty must be measured by our Talents: as, a Child that has less Talents, has less Duty; and therefore must be no more exposed to commit Sin, than he that has greater Talents; because he that has greater Talents, has more Duty required, in exact Proportion.‖See P. 55, 224, 234, 337, 338▪ 342, 343, 3…4, 345. If so, he that has but one Talent, has as much Advantage to perform that one Degree of Duty which is required of him, as he that has free Talents, to perform his five Degrees of Duty, and is no more exposed to fail of it. And that Man's Guilt, who sins against greater Advantages, Means and Motives, is greater in Proportion to his Talents.‡See Paraph. on Rom. ii. 9▪ also on v…r. 12. And therefore it will follow, on Dr. T—r's Principles, that Men stand no better Chance, have no more eligible or valuable Probability of Freedom from Sin & Punishment, or of contracting but little Guilt, or of performing required Duty, with the great Advantages & Talents implied in Christ's Redemption, than without them; when all things are computed, and put into the Balances together, the Numbers, Degrees & Aggravations of Sin exposed to, Degrees of Duty required,&c. So that Men have no Redemption from Sin, and no new Means of performing Duty, that are valuable or worth any thing at all. And thus the great Redemption by Christ in every respect comes to Nothing, with regard both to Infants and adult Persons.
CHAP. II.
The Evidence of the Doctrine of Original Sin from what the Scripture teaches of the Application of Redemption.
THE Truth of the Doctrine of Original Sin is very clearly manifest from what the Scripture says of that Change of State, which it represents as necessary to an actual Interest in the spiritual and eternal Blessings of the Redeemer's Kingdom.
In order to this, it speaks of it as absolutely necessary for every one, that he be regenerated, or born again. Joh. iii. 3. Verily, verily I say unto thee, except a Man foreign, be begotten again, or born again, he cannot see the Kingdom of God. Dr. T. tho' he will not allow, that this signifies any Change from a State of natural Propensity to Sin, yet supposes, that the new Birth here spoken of means a Man's being brought to a divine Life, in a right Use and Application of the natural Powers in a Life of true Holiness: *P. 144.and that it is the Attainment of those Habits of Virtue and Religion, gives us the real Character of true Christians, and the Children of God; †P. 246, 248.and that it is putting on the new Nature of right Action.‖P. 251.
But in order to proceed in the most sure & safe Manner, in our understanding what is meant in Scripture by being born again, and so in the Inferences we draw from what is said of the Necessity of it, let us compare Scripture with Scripture, and consider what other Terms or Phrases are used, in other Places, where Respect is evidently had to the same Change. And here I would observe the following Things.
I. If we compare one Scripture with another, it will be sufficiently manifest, that by Regeneration, or being begotten or born again, the same Change in the State of the Mind is signified, with that which the Scripture speaks of as effected in true REPENTANCE and CONVERSION. I put Repentance and Conversion together, because the Scripture puts them together, Act. iii. 19. and because they plainly signify much the same Thing. The Word, foreign (Repentance) signifies a Change of the Mind; as the Word, Conversion, means a Change or Turning from Sin to God. And that this is the same Change with that which is called Regeneration (excepting that this latter Term especially signifies the Change, as the Mind is passive in it) the following Things do shew.
In the Change which the Mind passes under in Repentance and Conversion, is attain'd that Character of true Christians, which is necessary to the eternal Privileges of such. Act. iii. 19. Repent ye therefore, and be converted, that your Sins may be blotted out, when the Times of Refreshing shall come from the Presence of the Lord Jesus.—And so it is with Regeneration; as is evident from what Christ says to Nicodemus, and as is allowed by Dr. T.
The Change the Mind passes under in Repentance and Conversion, is that in which saving Faith is attained. Mark i. 15. The Kingdom of Heaven is at Hand, repent ye and believe the Gospel.—And so it is with a being born again, or born of God; as appears by Joh. i. 12, 13. But to as many as received him, to them gave be Power to become the Sons of God, even to them that BELIEVE on his Name, which were born, not of Blood, &c. but of God.
Just as Christ says concerning Conversion, Matth. xviii. 3. Verily, verily I say unto you, Except ye be converted and become as little Children, ye shall not enter into the Kingdom of God: So does he say concerning being born again, in what he spake to Nicodemus.
By the Change Men pass under in Conversion, they become as little Children; which appears in the Place last cited: And so they do by Regeneration. 1 Pet. i. at the End, and Chap. ii. at the Beginning. Being born again—Wherefore—as new-born Babes, desire—&c. 'Tis no Objection, that the Disciples, whom Christ spake to in Matth. xviii. 3. were converted already: This makes it not less proper for Christ to declare the Necessity of Conversion to them, leaving it with them to try themselves, and to make sure their Conversion: In like Manner as he declared to 'em the Necessity of Repentance, in Luk. xiii. 3, 5. Except ye repent, ye shall all likewise perish.
The Change that Men pass under at their Repentance, is expressed and exhibited by Baptism. Hence it-is called the Baptism of Repentance, from Time to Time. Matth. iii. 11. Luk. iii. 3. Act. xix. 4. and ii. 38. And so is Regeneration or being born again express'd by Baptism: as is evident by such Representations of Regeneration as those, Joh. iii. 5. Except a Man be born of Water, and of the Spirit—Tit. iii. 5. He saved us by the Washing of Regeneration.—Many other Things might be observed, to shew, that the Change Men pass under in their Repentance and Conversion, is the same with that which they are the Subjects of in Regeneration.—But these Observations may be sufficient.
II. The Change which a Man passes under when born again, and in his Repentance and Conversion, is the same that the Scripture calls the CIRCUMCISION OF THE HEART.—This may easily appear by considering.
That as Regeneration is that in which are attained the Habits of true Virtue and Holiness, as has been shewn, and as is confessed; so is Circumcision of Heart. Deut. xxx. 6. And the Lord thy God will circumcise thine Heart, and the Heart of thy Seed, to love the Lord thy God, with all thine Heart, and with all thy Soul.
Regeneration is that whereby Men come to have th… Character of true Christians; as is evident, and as is co… fessed; and so is Circumcision of Heart: for by this … become Jews inwardly, or Jews in the Spiritual … Christian Sense (and that is the same as being true Chri… ans) as of old Proselytes were made Jews by Circumcision of the Flesh. Rom. ii. 28, 29. For he is not a Jew, which is one outwardly; neither is that Circumcision, which is outward in the Flesh: But he is a Jew, which is one inwardly; and Circumcision is that of the Heart, in the Spirit and not in the Letter, whose Praise is not of Men, but of God.
That Circumcision of the Heart is the same with Conversion, or turning from Sin to God, is evident by Jer. iv. 1,—4. If thou wilt return, O Israel, return (or, convert) unto me.—Circumcise yourselves to the Lord, and put away the Foreskins of your Heart. And Deut. x. 16. Circumcise therefore the Foreskin of thine Heart, and be no more stiff-necked.
Circumcision of the Heart is the same Change of the Heart, that Men pass under in their Repentance; as is evident by Levi…. xxvi. 4. If their uncircumcised Heart be humbled; and they accept the Punishment of their Iniquity—
The Change Men pass under in Regeneration, Repentance and Conversion, is signified by Baptism, as has been shewn; and so is Circumcision of the Heart signified by the same Thing. None will deny, that it was this internal Circumcision, which of old was signified by external Circumcision; nor will any deny, now under the new Te…ament, that inward and spiritual Baptism, or the Cleansing of the Heart, is signify'd by external Washing, or Baptism. But spiritual Circumcision and spiritual Baptism are the same Thing; both being the putting off the Body of the Sins of the Flesh: as is very plain by Colos. ii. 11, 12, 13. In whom also ye are circumcised, with the Circumcision made without Hands, in putting off the Body of the Sins of the Flesh, by the Circumcision of Christ, buried with him in Baptism; wherein also ye are risen with him, &c.
III. This inward Change, called Regeneration, and Circumcision of the Heart, which is wrought in Repentance and Conversion, is the same with that spiritual RESURRECTION so often spoken of, and represented as a dying unto Sin, and living unto Righteousness.
This appears with great Plainness in that last cited Place, Col. ii. In whom also ye are circumcised with the Circumcis…on made without Hands—buried with him in Baptism, wherein also ye are risen with him, through the Faith of the Operation of God, &c. And you, being dead in your Sins, and the Uncircumcision of your Flesh, hath he quicken'd together with him; having forgiven you all Trespasses.
The same appears by Rom. vi. 3, 4, 5. Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his Death? Therefore we are buried with him by Baptism into Death; that like as Christ was raised up from the Dead, by the Glory of the Father, even so we also should walk in Newness of Life, &c.—v. 11. Likewise reckon ye also yourselves to be dead unto Sin, but alive unto God through Jesus Christ our Lord.
In which Place also it is evident, by the Words recited, and by the whole Context, that this spiritual Resurrection is that Change, in which Persons are brought to Habits of Holiness & to the divine Life, by which Dr. T. describes the Thing obtain'd in being born again.
That a spiritual Resurrection, to a new divine Life, should be called a being born again, is agreable to the Language of Scripture; in which we find, a Resurrection is called a being born or begotten. So those Words in the iid Psalm, Thou art my Son, this Day have I begotten thee, are applied to Christ's Resurrection, Act. xiii. 33. So in Colos. i. 18. Christ is called the first BORN from the Dead; and in Rev. i. 5. The first BEGOTTEN from the Dead. The Saints, in their Conversion or Spiritual Resurrection, are risen with Christ, and are begotten and born with him. 1 Pet. i. 3. Which hath begotten us again, to a lively Hope, by the Resurrection of Jesus Christ, from the Dead, to an Inheritance incorruptible.—This Inheritance is the same Thing with that KINGDOM OR HEAVEN, which Men obtain by being born again, according to Christ's Words to Nicodemus; and that same Inheritance of them that are sanctified, spoken of as what is obtained in true CONVERSION.—Act. xxvi. 18. To turn them (or, convert them) from Darkness to Light, and from the Power of Satan unto God, that they may receive Forgiveness of Sins, & Inheritance among them that are sanctified, thro' Faith that is in me.—Dr.T—r's own Words, in his Note on Rom. i. 4. speaking of that Place in the iid Psalm, just now mentioned, are very worthy to be here recited. He observes how this is applied to Christ's Resurrection & Exaltation, in the New-Testament, and then has this Remark, Note, Begetting is conferring a new and happy State: A Son is a Person put into it. Agreably to this, good Men are said to be the Sons of God, as they are the Sons of the Resurrection to eternal Life, which is represented as foreign, a being BEGOTTEN or BORN AGAIN, REGENERATED.
So that I think it is abundantly plain, that the spiritual Resurrection spoken of in Scripture, by which the Saints are brought to a new divine Life, is the same with that being born again, which Christ says is necessary for every one, in order to his seeing the Kingdom of God.
IV. This Change, which Men are the Subjects of, when they are born again, and circumcised in Heart, when they repent, and are converted, and spiritually raised from the Dead, is the same Change which is meant when the Scripture speaks of making the HEART and SPIRIT NEW, or giving a new Heart and Spirit.
'Tis needless here to stand to observe, how evidently this is spoken of as necessary to Salvation, and as the Change in which are attained the Habits of true Virtue and Holiness, and the Character of a true Saint; as has been observed of Regeneration, Conversion, &c. and how apparent it is from thence, that the Change is the same. For it is as it were self-evident: 'Tis apparent by the Phrases themselves, that they are different Expressions of the same Thing. Thus Repentance (foreign) or the Change of the Mind is the same as being changed to a NEW Mind, or new Heart and Spirit. Conversion is the turning of the Heart; which is the same Thing as changing it so, that there shall be another Heart, or a new Heart, or a new Spirit. To be born again, is to be born A NEW; which implies a becoming NEW, and is represented as a becoming new-born Babes: But none supposes, it is the Body, that is immediately and properly new, but the Mind, Heart, or Spirit. And so a spiritual Resurrection is the Resurrection of the Spirit, or rising to begin a NEW Existence and Life, as to the Mind, Heart or Spirit. So that all these Phrases imply an having a new Heart, and being renewed in the Spirit, according to their plain Signification.
When Nicodemus expressed his Wonder at Christ's declaring it necessary, that a Man should-be born again in order to see the Kingdom of God, or enjoy the Privileges of the Kingdom of the Messiah, Christ says to him, Art thou a Master of Israel, and know…st not these things? i. e. 'Art thou one who is set to teach others, the Things written in the Law and the Prophets, and knowest not a Doctrine so plainly taught in your Scriptures, that such a Change as I speak of, is necessary to a partaking of the Blessings of the Kingdom of the Me…iah'?—But what can Christ have Respect to in this, unless such Prophecies as that in Ezek. xxxvi. 25, 26, 27? Where God by the Prophet speaking of the Days of the Messiah's Kingdom, says, Then will I sprinkle clean Water upon you, and ye shall be clean.—A NEW HEART also will I give you, and A NEW SPIRIT will I put within you—and I will put my Spirit within you. Here God speaks of having a new Heart and Spirit, by being washed with Water, and receiving the Spirit of God, as the Qualification of God's People, that shall enjoy the Privileges of the Kingdom of the Messiah? How much is this like the Doctrine of Christ to Nicodemus, of being born again of Water and of the Spirit? We have another like Prophecy in Ezek. xi. 19.
Add to these Things, that Regeneration or a being born again, and the RENEWING (or making new) by the Holy Ghost, are spoken of as the same Thing. Tit. iii. 5. By the H…ashing of Regeneration and Renewing of the holy Ghost.
V. 'Tis abundantly manifest, that being born again, a spiritually rising from the Dead, to Newness of Life, receiving a new Heart, & being renewed in the Spirit of the Mind, these are the same Thing with that which is called putting off the OLD MAN, and putting on the NEW MAN.
The Expressions are equivalent; and the Representations are plainly of the same Thing. When Christ speaks of being born again, two Births are supposed; a first and a second; an OLD Birth, and a NEW one: And the Thing born is called MAN. So, what is born in the first Birth, is the old MAN: and what is brought forth in the second Birth, is the new MAN. That which is born in the first Birth (says Christ) is Flesh: it is the carnal Man, wherein we have borne the Image of the earthly Adam, whom the Apostle calls the FIRST MAN. That which is born in the new Birth, is Spirit, or the spiritual and heavenly Man: wherein we proceed from Christ the SECOND MAN, the new Man, who is made a quickening Spirit, and is the Lord from Heaven, and the Head of the new Creation.—In the new Birth, Men are represented as becoming new-born Babes (as was observed before) which is the same thing as becoming New Men.
And how apparently is what the Scripture says of the spiritual Resurrection of the Christian Convert, equivalent and of the very same Import with putting, off the old Man, and putting on the new Man? So in the vith of Romans, the Convert is spoken of as dying and being buried with Christ: which is explained in the 6th v by this, that the OLD MAN is crucified, that the Body of Sin might be destroyed. And in the 14th v. Converts in this Change are spoken of as rising to NEWNESS of Life. Are not these Things plain enough? The Apostle does in Effect tell us, that when he speaks of that spiritual Death and Resurrection which is in Conversion, he means the same Thing as crucifying and burying the old Man, and rising a New Man.
And 'tis most apparent, that spiritual Circumcision, and spiritual Baptism, and the spiritual Resurrection, are all the same with putting off the old Man, and putting on the new Man. This appears by Colos. ii. 11, 12. In whom also ye are circumcised with the CIRCUMCISION made without Hands, IN PUTTING OFF the Body of the Sins of the Flesh, by the Circumcision of Christ, buried with him by BAPTISM; wherein also ye are RISEN with him. Here it is manifest, that the spiritual Circumcision, Baptism, and Resurrection, all signify that Change, wherein Men put off the Body of the Sins of the Flesh: But that is the same Thing, in this Apostle's Language, as putting off the old Man; as appears by Rom. vi. 6. Our OLD MAN is crucified, that the BODY OF SIN may be destroyed.—And that putting off the old Man is the same with putting off the Body of Sins, appears further by Eph. iv. 22, 23, 24. and Colos. iii. 8, 9, 10.
As Dr. T. confesses, that a being born again is that wherein are obtained the Habits of Virtue, Religion and true Holiness; so how evidently is the same thing predicated of that Change, which is called putting off the Old Man, and putting on the New Man? Eph. iv. 22, 23, 24. That ye put off the Old Man, which is corrupt, &c.—and put on the New Man, which, after God, is created IN RIGHTEOUSNESS AND TRUE HOLINESS.
And 'tis most plain, that this putting off the old Man, &c. is the very same thing with making the Heart and Spirit new. 'Tis apparent in it self: the Spirit is called the Man, in the Language of the Apostle; 'tis called the inward Man, and the hidden Man. (Rom. vii. 22. 2 Cor. iv. 16. 1 Pet. iii. 4.) And therefore putting off the old Man, is the same thing with the Removal of the old Heart, and the putting on the new Man is the receiving a new Heart and a new Spirit. Yea, putting on the new Man is expresly spoken of as the same Thing with receiving a new Spirit, or being renewed in Spirit. Eph. iv. 22, 23, 24. That ye put off the old Man—and be renewed in the Spirit of your Mind, and that ye put on the new Man.
From these Things it appears, how unreasonable, and contrary to the utmost Degree of Scriptural Evidence, is Dr. T—r's Way of explaining the Old Man, and the New Man▪ *P. 425,—429.as tho' thereby were meant Nothing personal; but that by the old Man were meant the Heathen State, and by the New Man the Christian Dispensation, or State of professing Christians, or the whole collective Body of Professors of Christianity, made up of Jews & Gentiles: When all the Colour he has for it, is, that the Apostle once calls the Christian Church a new Man, Eph. ii. 15. 'Tis very true, in the Scriptures, often, both in the old Testament and new, collective Bodies, Nations, Peoples, Cities, are figuratively represented by Persons: particularly the Church of Christ is represented as one holy Person, and has the same Appellatives as a particular Saint or Believer; and so is called a Child and a Son of God, Exod. iv. 22. Gal. iv. 1, 2. and a Servant of God,Isai. xli. 8,9. & xliv. 1. The Daughter of God,andSpouse of Christ, P…al. xlv. 10, 13, 14. Rev. xix. 7—Nevertheless, would it be reasonable, to argue from hence, that such App…llations, as a Servant of God, a Child of God, &c. are always, or commonly to be taken as signifying only the Church of God in general, or great collective Bodies; and not to be understood in a personal Sense? But certainly, this would not be more unreasonable, than to urge, that by the Old and the New Man, as the Phrases are mostly used in Scripture, is to be understood Nothing but the great collective Bodies of Pagans and of Christians, or the Heathen and the Christian World, as to their outward Profession, and the Dispensation they are under. It might have been proper, in this Case, to have considered the Unreasonableness of that Practice which our Author charges on others, and finds so much Fault with in them,*P. …. That they content themselves with a few Scraps of Scripture, which th… wrong understood, they make the Test of Truth, and the Ground of their Principles, in Contradiction to the whole Tenour of Revelation.
VI. I observe once more, 'Tis very apparent, that a being born again, and spiritually raised from Death to a State of new Existence and Life, having a new Heart created in us, being renewed in the Spirit of our Mind, and being the Subjects of that Change by which we put off the old Man, and put on the new Man, is the same Thing with that which in Scripture is called a being CREATED ANEW, or made NEW CREATURES.
Here, to pass over many other Evidences of this, which might be mentioned, I would only observe, that the Representations are exactly equivalent. These several Phrases naturally and most plainly signify the same Effect. In the first Birth or Generation, we are created, or brought into Existence; 'tis then the whole Man first receives Being: The Soul is then formed, and then our Bodies are fearfully and wonderfully made, being curiously wrought by our Creat…r; So that a new-born Child is a new Creature. So, when a Man is born again, he is created again; in that new Birth, there is a new Creation; and therein he becomes as a new-born Babe, or a NEW CREATURE.—So, in a Resurrection, there is a new Creation. When a Man is dead, that which was created or made in the first Birth or Creation, is destroyed: When that which was dead is raised to Life, the mighty Power of the Creator or Author of Life, is exerted the second Time, and the Subject restored to new Existence, and new Life, as by a new Creation. So, giving a new Heart is called CREATING a clean Heart, Psal. li. 10. Where the Word translated create, is the same that is used in the first Verse in Genesis. And when we read in Scripture of the new Creature, the Creature that is called NEW is MAN; not Angel, or Beast, or any other Sort of Creature; and therefore the Phrase, New Man, is evidently equipollent with New Creature; and a putting off the old Man, and putting on the new Man, is spoken of expressly as brought to pass by a Work of Creation. Col. iii. 9, 10. Ye have put off the old Man—and have put on the new Man, which is renewed in Knowledge, after the Image of him that CREATED him. So, Eph. iv. 22, 23, 24. That ye put off the old Man, which is corrupt &c. and be renewed in the spirit of your Mind, and that ye put on the new Man, which after God is CREATED in Righteousness and true Holiness.—These Things absolutely six the Meaning of that in 2 Cor. v. 17. If any Man be in Christ, he is a new Creature: Old Things are passed away; behold, all Things are become New.
On the whole, the following Reflections may be made:
1. That it is a Truth of the utmost Certainty, with respect to every Man, born of the Race of Adam, by ordinary Generation, that unless he be born again, he cannot see the Kingdom of God. This is true, not only of the Heathen, but of them that are born of the professing People of God, as Nicodemus, and the Jews, and every Man born of the Flesh. This is most manifest by Christ's Discourse, in Job. iii. 3,—11. So 'tis plain by 2 Cor. v. 17. That every Man who is in Christ, is a new Creature.
2. It appears from this, together with what has been proved above, that it is most certain with respect to every one of the human Race, that he can never have any In…erest in Christ, or see the Kingdom of God, unless he be the Subject of that Change in the Temper and Disposition of his Heart, which is made in Repentance, and Conversion, Circumcision of Heart, spiritual Baptism, dying to Sin and rising to a new and holy Life;—and unless he has the old Heart taken away, and a new Heart and Spirit given, and puts off the old Man, and puts on the new Man, and old Things are past away and all Things made new.
3. From what is plainly implied in these Things, and from what the Scripture most clearly teaches of the Nature of 'em, 'tis certain, that every Man is born into the World in a State of moral Pollution. For SPIRITUAL BAPTISM is a Cleansing from moral Filthiness. Ezek. xxxvi. 25. compared with Acts ii. 16. and Job. iii. 25.—So the Washing of Regeneration or the NEW-BIRTH, is a Change from a State of Wickedness. Tit. iii. 3, 4 5.—Men are spoken of as purified in their Regeneration, 1 Pet. i. 22, 23. See also 1 Jo…. ii. 29. & iii. 1, 5.—And it appears, that every Man in his first or natural State is a Sinner: for otherwise they would then need no REPENTANCE, no CONVERSION, no Turning from Sin, to God.—And it appears, that every Man in his original State has a Heart of Stone; for thus the Scripture calls that old Heart, which is taken away, when a NEW HEART and NEW SPIRIT is given▪ Ezek. xi. 19. & xxxvi. 26.—And it appears, that Man's Nature, as in his native State, is corrupt according to the deceitful Lusts, and of it's own Motion exerts it self in Nothing but wicked Deeds. For thus the Scripture characterises the OLD MAN, which is put off, when Men are renewed in the Spirit of their Minds, and put on the NEW-MAN. Eph.iv.22,23,24. Col. iii. 8, 9, 10.—In a Word, it appears, that Man's Nature, as in his native State, is a Body of Sin, which must be destroyed, must die, be buried, and never rise more. For thus the OLD MAN is represented, which is crucified, when Men are the Subjects of a spiritual RESURRECTION. Rom. vi. 4, 5, 6.—Such a Nature, such a Body of Sin as this, is put off in the spiritual RENOVATION, wherein we put on the NEW MAN, and are the Subjects of the spiritual CIRCUMCISION. Eph. iv. 21, 22, 23.
It must now be left with the Reader to judge for himself, whether what the Scripture teaches of the APPLICATION of Christ's Redemption, and the Change of State and Nature necessary to true and final Happiness, don't afford clear and abundant Evidence to the Truth of the Doctrine of Original Sin.