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diately, before he could perform those first right actions. And as the inclination to them should be right, the principle or disposition from which he performed even those actions, must be good : Otherwise the actions would not be right in the sight of him who looks at the heart; nor would they answer his obligations, if he had done them for some sinister end, and not from a regard to God and his duty. Therefore there must have been a regard to God and his duty implanted in him at his first existence : Otherwise it is certain, he would have done nothing from a regard to God and his duty; no, not so much as to reflect and consider, and try to obtain such a disposition. The very supposition of a disposition to right action being first obtained by repeated right action, is grossly inconsistent with itself; For it supposes a course of right action before there is a disposition to perform any right action.

These are no invented quibbles or sophisms. If God expected from Adam any obedience or duty to him at all, when he first made him-whether it was in reflecting, considering, or any way exerting his faculties—then he was expected immediately to exercise love to God. For how could it be expected that Adam should have a strict and perfect regard to God's commands and authority, and his duty to him, when he had no love nor regard to him in his heart, nor could it be expected he should have any ? If Adam from the beginning did his duty to God, and had more respect to the will of his Creator than to other things, and as much respect to him as he ought to have; then from the beginning he had a supreme and perfect respect and love to God: And if so, he was created with such a principle. There is no avoiding the consequence. Not only external duties, but internal ones, such as summarily consist in love, must be immediately required of Adam, as soon as he existed, if any duty at all was required. For it is most apparently absurd, to talk of a spiritual being, with the faculties of understanding and will, being

required to perform external duties, without internal. Dr. T. himself observes, that love is the fulfilling of the law, and that all moral rectitude, even every part of it, must be resolved into that single principle. Therefore, if any morally right act at all, reflection, consideration, or any thing else, was required of Adam immediately on his first existence, and was performed as required; then he must, the first moment of his existence, have his heart possessed of that principle of divine love which implies the whole of moral rectitude in every part of it, according to our author's own doctrine ; and so the whole of moral rectitude or righteousness must begin with his existence: Which is the thing taught in the doctrine of original righteousness.

Let us consider how it could be otherwise than that Adam was always, in every moment of his existence, obliged to ex

ercise such respect of heart towards every object, as was agreeable to the apparent merit of that object. For instance, would it not at any time have become Adam, on the exhibition of God's infinite goodness to him, to have exercised answerable gratitude; and would not the contrary have been unbecoming and odious ? And if something had been presented to Adam's view transcendently amiable in itself, for instance, the glorious perfection of the divine nature, would it not have become him to love, relish, and delight in it? Would not such an object have merited this? And if the view of an object so amiable in itself did not affect his mind with complacence, would it not, according to the plain dictates of our understanding, have shewn an unbecoming temper of mind ? Time, by culture, to form and establish a good disposition, would not have taken off the odiousness of the temper. And if there had been never so much time, I do not see how it could be expected he should improve it aright in order to obtain a good disposition, if he had not already some good disposition to engage him to it.

That belonging to the will, and disposition of the heart, which is in itself either odious or amiable, unbecoming or decent, always would have been Adam's virtue or sin, in any moment of his existence; if there be any such thing as virtue or vice; by which terms nothing can be meant, but something in our moral disposition and behaviour which is becoming or unbecoming, amiable or odious,

Human nature must be created with some dispositions ; a disposition to relish some things as good and amiable, and to be averse to other things as odious and disagreeable: Otherwise it must be without any such thing as inclination or will ; perfectly indifferent, without preference, without choice, or aversion, towards any thing as agreeable or disagreeable. But if it had any concreated dispositions at all, they must be either right or wrong, either agreeable or disagreeable to the nature of things. If man had at first the highest relish of things excellent and beautiful, a disposition to have the quickest and highest delight in those things which were most worthy of it, then his dispositions were morally right and amiable, and never can be excellent in a higher sense. But if he had a disposition to love most those things that were inferior and less worthy, then his dispositions were vicious. And it is evident there can be no medium between these.

II. This notion of Adam being created without a principle of holiness in his heart, taken with the rest of Dr. T.'s scheme, is inconsistent with what the history in the beginning of Genesis leads us to suppose of the great favours and smiles of heaven, which Adam enjoyed while he remained in innocency. The Mosaic account suggests to us that till Adam

sinned he was happy in circumstances, surrounded with testimonies and fruits of God's favour. This is implicitly owned by Dr. T. when he says, (p. 252.)

" That in the dispensation our first parents were under before the fall, they were placed in a condition proper to engage their gratitude, love, and obedience." But it will follow on our author's principles, that Adam, while in innocency, was placed in far worse circumstances than he was in after his disobedience, and infinitely worse than his posterity are in ; under unspeakably greater disadvantages for avoiding sin, and the performance of duty. For by this doctrine, Adam's posterity come into the world with their hearts as free from any propensity to sin as he, and he was made as destitute of any propensity to righteousness as they : And yet God, in favour to them, does great things to restrain them from sin and excite them to virtue, which he never did for Adam in innocency, but laid him, in the highest degree, under contrary disadvantages. God, as an instance of his great favour and fatherly love to man since the fall, has denied him the ease and pleasures of paradise, which gratified and allured his senses and bodily appetites; that he might diminish his temptations to sin. And as a still greater means to restrain from sin and promote virtue, has subjected him to labour, toil, and sorrow in the world: And not only so, but as a means to promote his spiritual and eternal good far beyond this, has doomed him to death. When all this was found insufficient, he, in further prosecution of the designs of his love, shortened men's lives exceedingly, made them twelve or thirteen times shorter than in the first

And yet this, with all the innumerable calamities which God, in great favour to mankind, has brought on the world—whereby their temptations are so vastly cut short, and the inducements to virtue heaped one upon another to so great a degree-have proved insufficient, now for so many thousand years together, to restrain from wickedness in any considerable degree; while innocent human nature, all along, comes into the world with the same purity and harmless dispositions that our first parents had in paradise. What vast disadvantages indeed then must Adam and Eve be in, who had no more in their nature to keep them from sin, or incline them to virtue, than their posterity, and yet were without all those additional and extraordinary means! They were not only without such exceeding great means as we now have, when our lives are made so very short, but had vastly less advantages than their antediluvian posterity, who to prevent their being wicked, and to make them good, had so much labour and toil, sweat and sorrow, briars and thorns, with a body gradually decaying and returning to the dust. Our first parents had the extreme disadvantage of being placed amongst many and exceeding great temptations-not

ages.

only without toil or sorrow, pain or disease, to humble and mortify them, and a sentence of death to wean them from the world, but in the midst of the most exquisite and alluring sensitive delights; the reverse in every respect, and the highest degree, of that most gracious state of requisite means and great advantages, which mankind now enjoy! If mankind now under these vast restraints and great advantages, are not restrained from general, and as it were universal wickedness, how could it be expected that Adam and Eve, created with no better hearts than men bring into the world now, and destitute of all these advantages, and in the midst of all contrary disadvantages should escape it?

These things are not agreeable to Moses's account. That represents a happy state of peculiar favours and blessings before the fall, and the curse coming afterwards; but according to this scheme, the curse was before the fall, and the great favours and testimonies of love followed the apostacy. And the curse before the fall must be a curse with a witness, being to so high a degree the reverse of such means, means so necessary for such a creature as innocent man, and in all their multitude and fulness proving too little. Paradise therefore must be a'mere delusion! There was indeed a great shew of favour in placing man in the midst of such delights. But this delightful garden, it seems, with all its beauty and sweetness, was in its real tendency worse than the apples of Sodom. It was but a mere bait, (God forbid the blasphemy) the more effectually enticing by its beauty and deliciousness to Adam's eternal ruin. Which might be the more expected to be fatal to him, seeing he was the first man, having no capacity superior to his posterity, and wholly without the advantage of their observations, experiences, and improvements.

I proceed now to take notice of an additional proof of the doctrine we are upon, from another part of the holy scripture. A very clear text for original right ousness, we have in Eccles. vii. 29. Lo, this only have I found, that God made man upright; but they have sought out many inventions.

It is an observation of no weight which Dr. T. makes on this text, that the word man is commonly used to signify mankind in general, or mankind collectively taken. It is true it often signifies the species of mankind; but then it is used to signify the species with regard to its duration and succession from its beginning, as well as with regard to its extent. The English word mankind is used to signify the species: But what then? Would it be an improper way of speaking to say, that when God first made mankind he placed them in a pleasant paradise, (meaning in their first parents) but now they live in the midst of briars and thorns? And it is certain that to speak thus of God making mankind-his giving the species an existence in their first parents, at the creation--is agreeable to the scripture use of such an expression. As in Deut. iv. 32. Since the day that God CREATED MAN upon the earth. Job xx. 4. Knowest thou not this of old, since man was placed upon the earth. Isai. xlv. 12. I have made the earth and CREATED MAN upon it : 1, even my hands, have stretched out the heavens. Jer. xxvii. 5. Í RAVE MADE the earth, the man and the beast that are upon the ground, by my great power. All these texts speak of God making man. signifying the species of mankind; and yet they all plainly have respect to God making man at first, when he made the earth and stretched out the heavens. In all these places the same word, Adam, is used as in Ecclesiastes; and in the last of them, used with (He emphaticum) the emphatic sign, as here; though Dr.T. omits it, when he tells us he gives us a catalogue of all the places in scripture where the word is used. And it argues nothing to the doctor's purpose that the pronoun they is used :THEY huve sought out many inventions. This is properly applied to the species, which God made at first upright; the species begun with more than one, and continued in a multitude. As Christ speaks of the two sexes, in the relation of man and wife, continued in successive generations; Mat. xix. 4. He that MADE THEM in the beginning, made them male and female; having reference to Adam and Eve.

No less impertinent, and also very unfair, is his criticism on the word (vw) translated upright. Because the word sometimes signifies right, he would from thence infer, that it does not properly signify moral rectitude, even when used to express the character of moral agents. He might as well insist that the English word upright, sometimes, and in its most original meaning, signifies right up, or in an erect posture, therefore it does not properly signify any moral character, when applied to moral agents. And indeed less unreasonably; for it is known that in the Hebrew language, in a peculiar manner, most words used to signify moral and spiritual things, are taken from external and natural objects. The word ( Jashar) is used, as applied to moral agents, or to the words and actions of such, if I have not mis-reckoned*) about an hundred and ten times in scripture ; and about an hundred of them, without all dispute. to signify virtue, or moral rectitude, (though Dr. T. is pleased to say, the word does not generally signify a moral character) and for the most part it signifies true virtue, or virtue in such a sense, as distinguishes it from all false appearances of virtue, or what is only virtue in some respects, but not truly so in the sight of God. It is used at least eighty times in this sense : And scarce any word can be found in the Hebrew language more significant of this. It is thus used constantly in Solomon's

* Making use of Buxtorf's Concordance, which, according to the author's professed design, directs to all the places where the word is used.

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