ページの画像
PDF
ePub

"But that at that time sin was im- 14. Nevertheless, puted, and men were by their judge death reigned from reckoned as sinners, through guilt and Adam to Moses, corruption derived from Adam, and con- even over them that demned for sin to death, the proper had not sinned af punishment of sin, we have a plain proof ter the similitude of in that it appears in fact, all mankind, Adam's transgresduring that whole time which preceded sion. the law of Moses, were subjected to that temporal death, which is the visible introduction and image of that utter destruction which sin deserves, not excepting even infants, who could be sinners no other way than by virtue of Adam's transgression, having never in their own persons actually sinned as Adam did; nor could at that time be made polluted by the law of Moses, as being uncircumcised, or born of uncircumcised parents."

Now, by way of reflection on the whole, I would observe, that though there are two or three expressions in this paragraph, Rom. v. 12, &c. the design of which is attended with some difficulty and obscurity, as particularly in the 13th and 14th verses, yet the scope and sense of the discourse in general is not obscure, but on the contrary very clear and manifest; and so is the particular doctrine mainly taught in it. The apostle sets himself with great care to make it plain, and precisely to fix and settle the point he is upon. And the discourse is so framed, that one part of it greatly clears and fixes the meaning of other parts; and the whole is determined by the clear connection it stands in with other parts of the epistle and by the manifest drift of all the preceding part of it.

The doctrine of original sin is not only here taught, but most plainly, explicitly, and abundantly taught. This doctrine is asserted, expressly or impliedly, in almost every verse, and in some of the verses several times. It is fully implied in that first expression in the 12th ver. By one man sin entered into the world. The passage implies, that sin became universal in the world; as the apostle had before largely shewn it was; and not merely (which would be a trifling observation) that one man, who was made first, sinned first, before other men sinned; or, that it did not so happen that many men began to sin just together at the same moment. The latter part of the verse, and death by sin, and so death passed upon all men, for that (or, if you will, unto which) all have sinned, shews that in the eye of the Judge of the world, in Adam's first sin all sinned; not only in some sort, but all sinned so as to be exposed to that

death, and final destruction, which is the proper wages of sin. The same doctrine is taught again twice over in the 14th verse. It is there observed, as a proof of this doctrine, that death reigned over them which had not sinned after the similitude of Adam's transgression, i. e. by their personal act; and therefore could be exposed to death, only by driving guilt and pollution from Adam, in consequence of his sin. And it is taught again in those words, who is the figure of him that was to come. The resemblance lies very much in this circumstance, viz. our deriving sin, guilt, and punishment by Adam's sin, as we do righteousness, justification, and the reward of life by Christ's obedience; for so the apostle explains himself. The same doctrine is expressly taught again, ver. 15. Through the offence of one, many be dead And again twice in the 16th verse, it was by one that sinned: i. e. It was by Adam, that guilt and punishment (before spoken of) came on mankind: And in these words, judgment wus by one to condemnation. It is again plainly and fully laid down in the 17th verse, by one man's offence death reigned by one. So again in the 18th verse, By the offence of one, judgment came upon all men to condemnation. Again very plainly in the 19th verse, "By one man's disobedience, many were made sinners."

Here is every thing to determine and fix the meaning of all the important terms used; As, the abundant use of them in all parts of the New Testament; and especially in this apostle's writings, which make up a very great part of the New Testament; and his repeated use of them in this epistle in particular; and in the former part of this very chapter; and also the light that one sentence in this paragraph casts on another, which fully settles their meaning: As, with respect to the words justification, righteousness, and condemnation; and above all, in regard of the word sin, which is the most important of all, with relation to the doctrine and controversy we are upon. Besides the constant use of this term every where else through the New Testament, through the epistles of this apostle, this epistle in particular, and even the former part of this chapter, it is often repeated in this very paragraph, and evidently used in the very sense that is denied to belong to it in the end of ver. 12. and ver. 19. though owned every where else. And its meaning is fully determined by the apostle varying the term; using together with it, to signify the same thing, such a variety of other synonymous words, such as offence, transgression, disobedience. And further, to put the matter out of all controversy, it is particularly, expressly, and repeatedly distinguished from that which our opposers would explain it by, viz. condemnation and death. And what is meant by sin entering into the world, in ver. 12, is determined by a like phrase of sin being in the world, in the next verse. And that by the

offence of one, so often spoken of here, as bringing death and condemnation on all, the apostle means the sin of one, derived in its guilt and pollution to mankind in general (over and above all that has been already observed) is determined by those words in the conclusion of this discourse, ver. 20. "Moreover, the law entered, that the offence might abound: But where sin abounded, grace did much more abound." These words plainly show, that the OFFENCE spoken of so often, the offence of one man, became the sin of all. For when he says, The law entered, that the offence might abound, his meaning cannot be, that the offence of Adam, merely as his personally, should abound; but, as it exists in its derived guilt, corrupt influence, and evil fruits, in the sin of mankind in general, even as a tree in its root and branches.*

What further confirms the certainty of the proof of origi nal sin, which this place affords, is this, that the utmost art cannot pervert it to another sense. What a variety of the most artful methods have been used by the enemies of this doctrine, to wrest and darken this paragraph of holy writ, which stands so much in their way; as it were, to force the bible to speak a language agreeable to their mind!' How have expressions been strained, words and phrases racked! What strange figures of speech have been invented, and with violent hands thrust into the apostle's mouth; and then with a bold countenance and magisterial airs obtruded on the world, as from him! But blessed be God, we have his words as he delivered them, and the rest of the same epistle, and his other writings to compare with them; by which his meaning stands in too strong and glaring a light to be hid by any of the artificial mists which they labour to throw upon it.

It is really no less than abusing the scripture and its readers, to represent this paragraph as the most obscure of all the places of scripture, that speak of the consequences of Adam's sin; and to treat it as if there was need first to consider other places as more plain. Whereas, it is most manifestly a place in which these things are declared, the most plainly, particularly, precisely, and of set purpose, by that great apostle, who has most fully explained to us those doctrines in general, which relate to the redemption by Christ, and the sin and misery we are redeemed from. And it must be now left to the

The offence, according to Dr. T.'s explanation, does not abound by the law at all really and truly, in any sense; neither the sin, nor the punishment. For he says, "The meaning is not, that men should be made more wicked; but, that men should be liable to death for every transgression." But after all, they are liable to no more deaths, nor to any worse deaths, if they are not more sinful: For they were to have punishments according to their desert before. Such as died, and went into another world before the law of Moses was given, were punished according to their deserts; and the law, when it came, threatened

no more.

reader's judgment, whether the christian church has not proceeded reasonably, in looking on this as a place of scripture most clearly and fully treating of these things, and in using its determinate sense as a help to settle the meaning of many other passages of sacred writ.

As this place in general is very full and plain, so the doctrine of the corruption of nature, as derived from Adam, and also the imputation of his first sin, are both clearly taught in it. The imputation of Adam's one transgression, is indeed most directly and frequently asserted. We are here assured, that by one man's sin, death passed on all; all being adjudged to this punishment, as having sinned (so it is implied) in that one man's sin. And it is repeated, over and over, that all are con demned, many are dead, many made sinners, &c. by one man's offence, by the disobedience of one, and by one offence. And the doctrine of original depravity is also here taught, when the apostle says, By one man sin entered into the world; having a plain respect (as hath been shewn) to that universal corruption and wickedness, as well as guilt, of which he had before largely treated.

PART III.

THE EVIDENCE GIVEN US RELATIVE TO THE DOCTRINE OF ORIGINAL SIN, IN WHAT THE SCRIPTURES REVEAL CONCERNING THE REDEMPTION BY CHRIST.

CHAPTER I.

The Evidence of Original Sin, from the Nature of Redemption, in the Procurement of it.

ACCORDING to Dr. T.'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 exposed to any punishment whatsoever, viz. all that die in infancy. They are the subjects of Christ's redemption, as he redeems them 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. 17, 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 entitled to a resurrection. Though, 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.

I. 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. It is 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 whom he came to save. But this name was given him to signify his saving his people from their SINS, Mat. i. 21. And the great doctrine of Christ's salvation is, that he came into the world to save SINNERS, 1 Tim. i. 15. And that Christ hath once suffered, the just for the UNJUST, 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 through him. Herein is love, that he sent his son to be the propitiation for our SINS, 1 John iv. 9, 10. Many other texts might be mentioned, which seem evidently to suppose, that all who are redeemed 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 than a man in health of a physician, Mark ii. 17. And that, in order to our being the proper subjects of the mercy of God through Christ, we 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 scripture-doctrine of sacrifices. It is abundantly plain, both from the Old and New Testament, that these 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 65

VOL. II.

« 前へ次へ »