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own fins, and that of eternal life, are in, by, or through the goodness, love, and benevolence of Jesus Christ; this is affirmed by both St. Paul and Dr. Taylor. Now let us only suppose here, what the scriptures every where affirm, that the gift of these is in, by, or through, one act of the goodness, love, and benevolence of Jesus Christ, viz. his love and goodness in dying upon the cross, as a sin-offering or sacrifice; would it not be true upon this supposition, that this gift is in, by, or through, the goodness, love, and benevolence of Jesus Christ; and, at the fame time, be true likewise, that this gift is not in, by, or through all those acts of goodness, love, and benevolence, which, put together, made up the perfect obedience and goodness of his whole life? Upon this supposition, therefore, (which is the only one the scripture permits us to make in this affair,) all that both St. Paul and Dr. Taylor fay, is true; and yet the Dr's notion of the sacrifice of Christ, as being the perfect obedience and goodness of his whole life, is not only not supported, but directly excluded, by it. There is certainly a fallacy in the Dr's reasoning here: because it doth not follow, from the gift's being in, by, or through the goodness, love, and benevolence of Jesus Christ, that it was in, by, or through, all his acts of goodness, love, and benevolence: for to render it in, by, or through, his goodness, love, and benevolence, it is sufficient, that- it was in, by, or through one act of his goodness, love, and benevolence. What, therefore, the Dr, here alledgeth, is no proof of his point.
The Dr'* Scripture-evidence continued.
§. 19. VII. To strengthen what he had said, the Dr. subjoins, "And he (St. Paul) "directs us to conceive, that as Adam's "offence and disobedience was the reason "or foundation of death's passing upon "all mankind; so Christ's righteousness ** and obedience is the reason or founda"tion not only of the general restoration "to life, but of all other gospel blessings. "He considers the offence of the one, and "the righteousness of the other, as moral "causes of different and opposite effects. "For, faith he, ver. 18. As by the offence "of one, judgment came upon all men to "condemnation, even so by the. righteousness, u of one, the free gift came upon all men unto "justification of life. For as by. one man's "disobedience, the many were made sinners: "so by the obedience of one, the many be made "righteous. 2 Cor. viii. 9. Te know the "grace (the goodness and love) of our u Lord Jesus Christ, that though he was "rich, yet for your fakes he became pocry L 2 - " that "that ye, through his poverty, might be "rich.''
§. 20. If the Dr. by reason, foundation, and moral causes, meaneth, as I apprehend he doth, motives to, and reasons for, action; viz. These motives and reasons by which God was moved and determined to make death, and judgment to condemnation, to pass upon all Adam's posterity, as the punishment of his offence; and righteousness, or justification to life, to pass over to the many, as the consequence or reward of Christ's obedience or righteousness; it doth not appear to me, that St. Paul, in the texts here quoted, either conceived himself, or had any intention to direct us to conceive, that Adam's offence was the reason, foundation, or moral cause, of death's passing upon all mankind; or, that Christ's righteousness or obedience is the reason, foundation, or moral cause, " of a general *c restoration to life, and of all other gospel "blessings:" for St. Paul fays not one word about the motives and reasons by which the Deity was moved and determined to transmit either the one or the other of these to mankind; but only speaks of the means by which they were conveyed to them. All that the Apostle fays, in the one cafe, is,
Death pasted upon all men, all men were made Jinners or sufferers, death reigned, judgment came upon all men to condemnation, the many were madestnners or sufferers, by, or through, (not for, or on account of) the Jin of one man, the offence of one, one offence, the disobedience of one man; by, or through, one offence of this one man, as a medium or mean of conveyance; not for it, or on account of it, as a motive to, or reason for, the conveyance of this evil. And all that he fays, in the other case, is, The free gift came upon all men to justification of life, the many be made righteous, &c. by, or through, one righteousness, (or act of righteousness;) by, or through, the obedience of one man; by, or through, this one act of righteousness of one man, as a mean of conveyance; and not for it, or on account of it, as a motive to, or reason for, the conveyance of this blessingh. In this manner doth St. Paul
>> In the Greek language, the motives, reasons, or moral causes of actions and effects^ are expressed by the preposition JW, with the accusative case following it; and the way and manner in which, and the means and instruments by which, they are done or produced, are expressed by the fame preposition with the Genitive cafe following it, or by the Dative cafe following the verb without a- preposition. And in this last way, and not in the former, doth St. Paul, in the places referred to, speak of mortality as being the consequence of Adam's sin, and of immortality, or justiL 3 fication speak of the offence of Adam, and of the obedience of Christ, in. the texts before us. He considers neither of the two as motives, or reasons and moral causes, of actions or effects; bjt only speaks of the first, as a medium, or mean, in the conveyance of evil; and of the second, as a medium, or mean, in the conveyance of good to mankind. And if the Dr. will be pleased to understand what this Apostle faith, according to the genuine fense of his own expressions, he will find nothing in it that is favourable to his notions of the nature and efficacy of Christ's sacrifice. For if the obedience, or righteousness, of Christ, was, as St. Paul represents it, a mean or instrument in the conveyance of the gift of justification, 'tis very plain, that it could not have been a motive or reason with the Deity, for the conveyance or grant of this gift: the reason is, because the mean, in all cases, is chosen for the fake of the end, and not
fication to life, as being the consequence of Christ's obedience. He fays, that it was Tbtk ho* ir*tfsfrjauaji, ver. 15, 17. *rot T*(>*-»7^jUaf*f» W. 18. J' to) 7SV irc*fetxiii* 7 ? ivui, ver 19. And not //* To Tk tvht 7ra.pu.trjiSu.et, ■Ti *i< TcuaV/aw*, S'cei rnv ir<*p/*x.vn< Tx tvot, that the many died, death reigned, judgment came upon all men to condemnation, the many were made sinners. And, in like manner, he fays, that it was tv-ot *Pinaiductloc, ver. 18. jns vira-nou* Ts i<oc, ver. 19. And not // Ir S'cK.aivu.et, J^ia. mt W7rx.%y.M T? %*e<, that the free gift came upon ail men to justification of life, and that the many be made righteous.