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him to be any other than a creature, and obnoxious to that src: it is cirseTSI beaten, az ainst al ungod izejs cz: 27:32:43 is of men. If we dens ortises to be gois creatures through the imperatica of Adan's transgretion, or the guilt thereoi; acea corrupt and tarul . ture derived from liim; wefali find no little difficulty in clearing bieftd Paul, of what few would care to charge inipiration with, viz. unintelligibleness and inconfiitency. Eph. ii. 3. He here includes himseif, with all his brethren the Jews, and much more the Gertiles, who had lived atheiits in the world, and says, among them, even the children of disobedience, ipoken of in the preceding verse, we ali bad cur conver, ation in times past, in the lufts of our fem, fu:filling the desires of The flesh; and of the mind; and were by nature, [phusæi] by generation, or birth, children of wrath, even as others. But what can Paul mean by children of wrath, otherwise than creatures obnoxious to the divine indignation, and deserving of everlasting misery? And from whence could this detert come, if we were innocent ? Where punishment is considered, as the demerit of guilt; à creature liable to the former, is supposed chargeable with the latter.

It has been already proved in our foregoing discourse, that death, &c. is the effect of fin; and if we would allow the scriptures to speak consistently, or the writers thereof intelligibly, we must acknowledge this truth, to be established, by the concurrent testimony, of the different parts of these writings. One might venture to rest the whole weight of the argument on this single pofition; there is no suffering bitt in consequence of fin

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and as none of the human race is exempt from suffering, deduce the undeniable consequence, that* none is exempt from fin. Nor is this alien, either to the language, or sentiment of fcripture, as appears from the apostle Paul; by one man, fin entered into the world, and death by fin, and so death pased upon all men (pantas anthropous,) all, of either sex, and every age, therefore littlechildren, infants ; and why? What have these done? These finned in the loins of Adam, as much as Levi payed tithes in the loins of Abraham, therefore death palled upon them, for that they have finned. Rom. v. 12. For untill the law; untill the law of God was published in Mount Sinai, by Moses the man of God, in the audience of all the tribes of Israel, fin was in the world, made it's entrance by one man, the offence of Adam, and extended its conquest to all his posterity. And death erecting it's throne and empire, on the conquest of it's parent sin, reigned from Adam to Moses, by virtue of the covenant made in the garden of Eden, and as the penalty with which the violation of it had been threatened, even over them that bad not finned after the fimilitude of Adam's tranf-. gresion, all children that had died in their'infancy, for more than two thousand years. Nor is there the least appearance of any other caufe or reason suggested by this writer in this whole palsage, why these infant-sufferers were punilhed with death, but that of sin; for by one man's difobedience, they were made, (katestathesan,) conftituted, finners, and therefore they suffered. I shall close this head with the following observations, ist, If we have loft nothing by the fall of Adam, as lay the Socinians; then it is not to be expected

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we should gain any thing by Christ; between whom and Adam there is a clear and beautiful contrast in many parts of the new testament. If our blersed Saviour came into the world for no other end, and with no other design, but to leave us an example; then, as an example of any kind, set before our eyes, is more forcible, and influential, than a bare narration of what has been transact: ed for this purpose: they who were eye-witnessess of the holy life, and pious death of Jesus Christ, had an advantage far superior to us, who have only heard of luch a person after many ages; and we, to those who lived before the coming of Christ, and had no example at all. No sooner had Adam sinned, than his soul was estranged from God, and he became subject to all the evil effects of fin; and as children were born to him in this depraved condition, all will allow they would be apt to imitate him ; therefore it might seem that an example was necessary from that early age, feeing Adam himself had erred in the way to glory, there was little reason to expect he would direct his fons aright. The neceflity of regeneration, is urged by our Saviour in those Itrong and forcible words, except a man be born again, he cannot see the kingdom of God, and the fpiritual nature of it is touched upon by his apoftle Paul in that exhortation, be renewed in the spi. rit of your mind; but if we are not fallen creatures, whose nature is impure and defiled, and whose fouls are incapable of an union with d, the fountain of our happiness; regeneration must either be an unmeaning phrase, or it's meaning must be fought for elsewhere than in the words of Christ and his apofiles concerning it.

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Presuming this proposition is sufficiently clear, to all who have their minds open to conviction, I proceed to the last thing proposed, which was to prove, that there is no salvation or deliverance from death, but by Christ. This is a truth, I suppose, will scarce be doubted, if the preceding particular be admitted ; for this lays and leaves the whole world under condemnation, this brings in the whole world guilty before God ; and if all had been left to sink into the nethermost hell, beneath the indignant frown of offended majesty, it had been an act of unquestionable, and inviolable justice; while on the contrary, if any are preserved from going down into the pit; if any are saved from eternal ruin, it is an act of free, fovereign and boundless grace and mercy. We shall the more readily and joyfully admit this precious truth, salvation by Christ, when we are made truly sensible that it is not in our own power.

But who shall persuade us of this ? Who will discover to us this dangerous disease ? Who will believe this report ? Surely none but they to whom the arm of the Lord is revealed; none but such as are convinced of fin, by the spirit of God.

I am about, therefore, to explain and lay open this important truth before you, but it is in purfuance to those words, preach the gospel to every creature, and by the divine blessing upon my lame and feeble arguments, that I hope to succeed.

Are we then guilty and obnoxious creatures ? Do we stand chargeable with fin original and actual ? What can we do to merit favour? Suppose we were willing to be reconciled to God, which none ever will’till

, made so in the day of God's power ; for, the carnal mind is enmity against God; D

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which way shall we set about it? How halihave a come before the Lord, and bow ourselves before the molt bigb God? There is no law given which can give life, but administers condemnation to every offender, and thunders out the most dreadful anathemas against every sinner. If a man is convicted of murder, or any other capital crime, he knows the law can yield him no relief, to justify or acquit him, , for it is the law that condemns him. Our blessed Saviour faid to the Jews, I condemn pe not, there is one that condemneth you, even Moses in whom ye trujt, that is, the law given by Moses ; and this people faith Paul attained not unto righteousness, that righteousness which would recommend them to God, because they fought it by the works of the law.

If it was said of the law of the Medes and Per-sians, that they were unalterable, how much more must we not conceive this of the law of God, which is founded on his unchangeable nature ; and if Daniel when having violated the royal decree was doomed to suffer according to this law, notwithstanding, the king set his heart to deliver him ; how much more when finful creatures have rebelled against the king of heaven, and violated his most holy law, ihall they not fall under the severity of it's sentence to their eternal condemnation.

It would be absurd to suppose, that a person as abovementioned, convicted of murder, &c. under a law that sentenced every such offender to death, without any mitigation of the penalty ; should be able to satisfy that law, by any other means ; fo we as capital offenders against God, are fentenced to death by a law that can make no

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