PART III. Evidence of the Doctrine from Redemption by Christ.

PART III.

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.‘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. 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 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 Matt. i. 21. “his saving his people from their sins,” And the great doctrine of Christ’s salvation is, that 1 Tim. i. 15. “he came into the world to save sinners,” And that 1 Pet. iii. 18. “Christ hath once suffered, the just for the unjust,” 1 John iv. 9, 10. “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.“ 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, Heb. ix. 15“That without shedding of blood there is no remission,” &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, Matt. xxvi. 28.“The blood of the New Testament shed for the remission of sins,” 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 merely as it respects some particulars, but as the fruit of God’s love to mankind. John iii. 16. “God so loved the _world, _that he gave his only-begotten Son, that whosoever believeth in him _should not perish, _but 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 he 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 interested 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 John 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, it is a _deserved _condemnation.

III. It will follow on Dr. T.‘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 threatening or curse denounced upon or through Adam; the covenant with him being utterly _abolished, _as to all its force and power on mankind, (according to our author,) before the sentence of mortality. Therefore trouble and death could be appointed to innocent mankind no other way than on account of another covenant, the covenant of grace; and in this channel they come only as _favours, _not as evils. Therefore they could need no remedy, for they had no disease. Even death itself, which it is supposed Christ saves them from, is only a medicine; and one of the greatest of benefits. It is ridiculous to talk of persons’ needing a medicine, or a physician, to save them from an excellent medicine; or of a remedy from a happy remedy! If it be said, though death be a benefit, yet it is so because Christ _changes _it, and turns it into a benefit, by procuring a resurrection: I would 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 offer any poor sufferers a Redeemer from a calamity which _he _had brought upon them, without the least _desert _of it on their part.

But it is plain, that mortality was not at first brought on mankind as a blessing, by the covenant of grace through Christ; and that Christ and grace do not _bring _mankind under death, but _find _them under it. 2 Cor. v. 14. “We thus judge, that if one died for all, then were all dead.“ Luke xix. 10. “The Son of man is come to seek and 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 his deliverance. In our author’s scheme, there never could be any sentence of death or condemnation, that requires a Savior 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 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.” Page 88. 89. S. If the case be so, it is certain there is no evil or calamity at all for Christ to redeem us from; _unless things agreeable to the divine goodness, love, and blessing, _are things from which we need redemption. In this inferential short reply, our author it not quite so guarded as usual. It seems applicable only to infant; since adults have actual or personal sin and guilt from which to be redeemed. But what immediately follows anticipates the objection.—W.

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 its 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, he insists upon it, that “when men have not sufficient _power _to do their duty, they have _no _duty to do. We may safely and 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 them no more than they have sufficient powers to do.” Page 111. 68, 64. S. And in another place, Page 67. S. “God has given powers equal to the duty which he expects.” And he expresses a great dislike at R. R.‘s supposing, that our propensities 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.” Page 68. S. 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 dying, in order to it. What Dr. T. says, (p. 72. S.) 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, mere justice makes _sufficient provision _for our being free from sin and misery, by our own power. Here, also, our author will be thought not quite accurate, in the inference lie draws against Dr. T. for the “sufficient power,” for which Dr. T. pleads, relates only to the prevention of sin, but not to its remission, or the removal of its effects. But this also will be soon answered.—W.

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 law, Christ is dead in vain;”—NOT ENGLISH, _without the article, _by law, _or the rule of right action, as our author explains the phrase. Pref. to Par. on Rom. p. 143. 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. p. 297. 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.‘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 “not because it was weak in itself, but through 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.” Page 92. S. 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 cannot 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 although 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 cannot overcome, is necessary: and he strongly urges, that a necessary evil can be no _moral _evil. It is true, it is the _effect _of evil, as it is the _effect _of a bad practice, while the man had power to have avoided it. But then according to Dr. T. that evil _cause _alone is sin; for he says expressly, ”_The cause of _every effect is alone chargeable with the effect it produceth, or which proceedeth from it.” Page 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 sinned, they would need Christ’s death. I answer, it is plain, by what the apostle says in those places which were just now mentioned, (Gal. ii. 21. and Gal. 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 any 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 agreeable to our author’s own sense of things, by his words which have been cited, wherein he says, ” 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.”

V. It will follow on Dr. T.‘s scheme, not only that Christ’s redemption is _needless _for saving from sin, or its 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, and design, but only of a sovereign act of God’s power. See p. 180, 245, 250 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, 50. and 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 page 234, 61, 64-72. S. If so, he that has but _one _talent, has as much _advantage _to perform that _one _degree of duty which is required of mm, as he that has _five _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 ver. 12. And therefore it will follow, on Dr. T.‘s principles, that men stand no better chance, have no more eligible or valuable probability of freedom from sin and punishment, or of contracting but little guilt, or of performing required duty, with the great advantages and talents implied in Christ’s redemption, than without them; when all things are computed, and put into the balances together, the numbers, degrees, and 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. John iii. 3. “Verily, verily, I say unto thee, except a man (NOT ENGLISH) be begotten again, or born again, he cannot see the kingdom of God.” Dr. T. though 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: Page 144. and that it is the attainment of those habits of virtue and religion, which gives us the real character of true Christians, and the children of God**;‡ **and that it is putting on the new nature of right action. Page 251.

But in order to proceed in the most sure and safe manner, in 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, 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 affected in true repentance and conversion. I put repentance and conversion together, because the scripture puts them together, Acts iii. 19. and because they plainly signify much the same thing. The word (**NOT ENGLISH **) 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 may show.

In the _change _which the mind undergoes in _repentance _and _conversion, _is attained that _character _of true Christians which is necessary to the eternal privileges of such. Acts 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.” And thus it is in regeneration; as is evident from what Christ says to Nicodemus, and as is allowed by Dr. T.

The _change _of the mind in _repentance _is that in which _saving faith _is attained. Mark i. 15. “The kingdom of God is at hand, _repent _ye, and _believe _the gospel.” And so it is in being born _again, _or born of God; as appears by John i. 12, 13. “But as many as received him, to them he gave 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, _Matt. xviii. 3. “Verily, verily, I say unto you, except ye be _converted, _and become as little children, ye shall not enter the kingdom of heaven:” so does he say concerning being _born again, _in what he spake to Nicodemus.

By the change men undergo in _conversion, _they become as little children; which appears in the place last cited: and so they do by _regeneration. _(1 Pet. i. 23. and ii. 2. ) “Being born again.—Wherefore as new-born babes, desire,” &c. It is no objection, that the disciples, to whom Christ spake in Matt. 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 them the necessity of repentance, in Luke xiii. 3, 5. “Except ye repent, ye shall all likewise perish.”

The change effected by _repentance, _is expressed and exhibited by _baptism. _Hence it is called the _baptism of repentance. _(Matt. iii. 11. Luke iii. 3. Acts xiii. 24. and xix. 4) And so is _regeneration, _or being born again, expressed by baptism; as is evident by such representations of regeneration as those: John 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 show that the change men pass under in their _repentance _and _conversion, _is the _same _with that of which they are the subjects in regeneration.—But these observations may be sufficient.

II. The change which a man undergoes 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 shown, 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 the character of true Christians; as is evident, and as is confessed; and so is circumcision of heart: for by this men become _Jews inwardly, _or _Jews _in the spiritual and _christian sense, _(and that is the same as being _true Christians,) _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 unto me. Circumcise yourselves to the Lord, and put away the foreskins o_f your heart“ And Deut. x. 16. ”_Circumcise _therefore the foreskin of your _heart, _and be no more stiff-necked.” _Circumcision of the heart _is the same change of the heart that men experience in repentance; as is evident by Lev. xxvi. 41. “If their _uncircumcised hearts _be humbled, and they accept the punishment of their iniquity.”

The change effected in _regeneration, repentance, _and _conversion, _is signified by _baptism, _as has been shown; 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 Testament, that inward and spiritual baptism, or the cleansing of the heart, is signified by external washing or baptism. But spiritual circumcision and spiritual baptism are the same thing; both being putting off the body of the sins of the flesh; as is very plain by Colos. ii. 11-13. “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 a living unto righteousness.—_This appears with great plainness in that last cited place, Col. ii.) “In whom also ye are circumcised, with the circumcision 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 quickened together with him; having forgiven you all trespasses.”

The same appears by Rom. vi. 3-5. “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. ver. 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, and by the whole context, that this spiritual _resurrection _is that change, in which persons are brought to habits of holiness and to the divine life, by which Dr. T. describes the thing obtained in being born again.

That a _spiritual resurrection _to a new, divine life, should be called a being born again, is agreeable to the language of Scripture. So those words in the 2nd Psalm “Thou art my Son, this day have I begotten thee,” are applied to Christ’s resurrection, Acts xiii. 33. So in Colos. i. 18. Christ is called the first born from the dead; and in Rev. i. 5. The first begotten _of 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. “Who 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 of 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. Acts 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 sin, and inheritance among them that are sanctified, through faith that is in me.” Dr. T’s own words, in his note on Rom. i. 4. speaking of that place in the 2d Psalm , are very worthy to be here recited. He observes how this is applied to Christ’s _resurrection _and 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. Agreeably 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 a NOT ENGLISH, _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, of which men are the subjects, 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.

It is almost needless 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, that the change is the _same. _Thus repentance, (**NOT ENGLISH **) _the change of the mind, _is the same as being changed to a new mind, or a 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 anew; which implies a becoming new, and is represented as 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, having a _new heart, _and being _renewed in the spirit, _according to their plain signification.

When _Nicodemus _expressed his wonder at Christ 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 knowest 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 is necessary to a partaking of the blessings of the Messiah’s kingdom?” But what can Christ refer to, unless such prophecies as that in Ezek. xxxvi. 25-27.? 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.” Ezek. xxxvi. 25, 26. 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 Messiah’s kingdom. 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 this, 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 washing of _regeneration _and _renewing _of the Holy Ghost.”

V. It is abundantly manifest, that being _born again, _spiritually _rising from the dead to newness of life, _receiving a _new heart, _and being _renewed in the spirit of the mind, _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, _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 Rom. vi. the convert is represented as _dying, _and being buried with Christ; which is explained in the 6th verse, by this, that _the old man is crucified, that the body of sin might be destroyed, _And in the 4th verse, converts in this change are spoken of as _rising to newness of life. _Are not these things plain enough? The apostle in effect tells us, that when he speaks of spiritual death and resurrection, he means the same thing as _crucifying and burying the old man, _and rising as a new man.

And it is 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 in 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 sin, _appears further by Ephes. iv. 22-24. and Colos. iii. 8-10. As Dr. T. confesses, “that to be _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. 22-24. “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 it is most plain, that this putting off the old man, &c. is the very same thing with making the _heart and spirit _n_e_w. It is apparent in itself; the spirit is called the man, in the language of the apostle; it is called the inward man, and the _hidden man. (Rom. vii. 22. 2 Cor. iv. 16. 1 Pet. iii. 4.) And therefore, putting off the o_ld man, is the same thing with the removal of the old hea_rt; and the putting on of the n_ew man, is the receiving of _a new heart, and a new _s_pi_r_i_t. Yea, putting on the _new man _is expressly spoken of as the same thing with receiving a new spirit, or being renewed in spirit, Eph. iv. 22-24. “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.‘s way of explaining the old man, and the new man, Page 149-153. S. as though thereby was meant nothing personal; but that by the old _ma_n was 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 _and Gentiles; when all the colour he has for it is, that the apostle once calls the christian church a _new man. _(Eph. ii. 15.) It is very true, in the Scriptures often, both in the Old Testament and the New, _collective bodies, nations, peoples, _and 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 c_hild, a _s_on of _G_o_d, (Exod. iv. 22. Gal. iv. 1, 2. ) a servant _of God, _(Isa. xli. 8, 9. and xliv. 1) _The daughter of God, and spouse of Christ, (Psal. xlv. 10, 13, 14. Rev. xix. 7.) Nevertheless, _would it be reasonable to argue, that such appellations, as a _servant of God, 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, Page 224. “That they content themselves with a _few scraps _of Scripture, which though wrong understood, they make the test of truth, and the ground of their principles, in contradiction to the whole tenor of revelation.

VI. I observe once more, it is very apparent, that _bein_g _born again, _and _spiritually raised _from death to a state of new existence and life, having a new _hea_rt _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 being created anew, or made new creatures.

Here, to pass over many other evidences 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; it is 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 Creator. _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 made in the first creation is destroyed: when that which was dead is _raised _to life, the mighty power of the author of life is exerted the second time, and the subject restored to a new existence, and a 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; and therefore the phrase, n_e_w _man, _is evidently equipollent with new creature; and 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. 22-24. “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 fix the meaning of 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 John iii. 3-11. So it is 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 interest 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 passed 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 them, it is 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 John iii. 5.) So the washing of regeneration, or the NEW BIRTH, is a change from a state of wickedness. (Tit. iii. 3-5.) Men are spoken of as purified in their regeneration. (1 Pet. i. 22, 23. See also 1 John ii. 29. and iii. 1,3.) And it appears, that every man in his first or natural state is a sinner; for otherwise he 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 h_e_art, which is taken away, when a new heart and new spirit is given. (Ezek. xi.19. and xxxvi. 26.) And it appears, that man’s nature, as in his native state, is _corrupt according to the deceitful lusts, _and of its own motion exerts itself in nothing but _wicked deeds. _For thus the Scripture characterizes 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. 22-24. Col. iii. 8-10.) In a word, it appears, that man’s nature, as in its 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. 4-6. 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. 21-23.

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, does not afford clear and abundant evidence to the truth of the doctrine of original sin.