The great doctrine of original sin defended in an examination of Roman 3, 9-24. What then? Are we better than they? No, and no wise. For we have before proved both Jews and Gentiles that they are all under sin. As it is written, There is none righteous, no, not one. There is none that understands. There is none that seeks after God. They are all gone out of the way. They are together become unprofitable. There is none that does good, no, not one, their throat. is an open sepulchre. With their tongues they have used deceit to poison of asps. It's under their lips, whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways. In the way of peace they have not known. There is no fear of God before their eyes. Now we know that what things however the law says, it says to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God, if the scriptures represent all mankind as wicked in their first state, before they are made partakers of the benefits of Christ's redemption. and are wicked by nature. For doubtless men's first state is their native state, or that in which they come into the world, and the scriptures do thus represent all mankind. Before I mention particular texts to this purpose, I would observe that it does not alter the case as to the argument in hand, whether we suppose these texts speak directly of infants, or only of such as understand something of their duty and state. For if all mankind as soon as ever dare, capable of reflecting and knowing their own moral state, find themselves wicked, this proves that they are wicked by nature, either born so, or born with an infallible disposition to be wicked as soon as possible, if there be any difference between these. And neither of them will prove man to be born exceedingly depraved. I have before proved that a native propensity to sin certainly follows from anything said of mankind in the scriptures. But what I intend now is to prove by direct scripture testimony that all mankind in their first aid are really of a wicked character, to this purpose exceeding full, express, and abundant. It's a passage of the Apostle in Romans 3 9-24 which I shall set down at large. Distinguished in the universal terms which are here so often repeated by a distinct character, the Apostle, having in the first chapter Romans 16 and 17 laid down his proposition that none can be saved in any other way than through the righteousness of God by faith in Jesus Christ. He proceeds to prove this point by showing particularly that all are in themselves wicked and without any righteousness of their own. First he insists on the wickedness of the Gentiles in the first chapter. Next, on the wickedness of the Jews in the second chapter. And then in this place he comes to sum up the manner and draw the conclusion in the words following. What then are we better than they? No one know why, for we approve both, Jews and Gentiles, that they are all under sin, as it is written, there is none righteous, no, not one, and so on. And we know that whatsoever things the law says, it says to them that are under the law that every mouth may be stopped, and all the world may become guilty before God. For by the deeds of the law there shall no flesh be justified in his sight, or by the laws and knowledge of sin. But now the righteousness of God without the laws manifests, being witnessed by the law and the prophets, even the righteousness of God which is by faith of Jesus Christ to all, and upon all them that believe, for there is no difference. for all of sin to come short of the glory of God, being justified freely by His grace through the redemption which is in Jesus Christ. Here the thing would I prove, namely, that mankind in their first state, before they are interested in the benefits of Christ's redemption or universally wicked, is declared with the utmost possible fullness and precision, so that if here this manner be not set forth plainly, expressly, and fully, It must be because no words can do it, and it is not in the power of language or any manner of terms or phrases, however contrived and heaped up one upon another determinately to signify any such thing. Dr. Taylor, to take off the force of the whole, would have us to understand that these passages quoted from the Psalms of the parts of the Old Testament do not speak of all mankind. nor of all the Jews, but only of them of whom they were true. He observes there were many that were innocent and righteous, though there were also many a strong party that were wicked, corrupt, and so on, of whom these texts were to be understood. But concerning which I would observe the following things, number one, according to this, the universality of the terms in these places which the apostle cites from the Old Testament to prove that all the world, both Jews and Gentiles, are under sin. is nothing to his purpose. The Apostle uses universal terms in his proposition and in his conclusion, that all are under sin, that every mouth is stopped, all the world guilty, divided deeds of the law, no flesh can be justified. And he chooses out a number of universal sayings or clauses out of the Old Testament to confirm this universality as there is none righteous, no not one. They're all gone out of the way, there's none that understands, and so on. But yet, the universal terms found in them have no reference to any such universality, either in a collective or personal sense, no universality of the nations of the world, or of particular persons in those nations, or in any one nation in the world. but only of those of whom they are true, that is, there is none of them righteous of whom it is true, that there is none righteous, no, not one, there is none that understands, of whom it is true that they do not understand, they are all gone out of the way, of whom it is true that they are gone out of the way, and so on. Are these expressions sure to be understood concerning that strong party in Israel and David and Solomon's days, and in the prophets' days, dare to be understood to them universally? And what is that to the Apostle's purpose? How does such an universality of wickedness, that all were wicked in Israel, who were wicked, or that there was a particular evil party, all of which were wicked, confirm that universality which the Apostle would prove, namely, that all Jews and Gentiles in the whole world were wicked? and every mouth stopped, and that no flesh could be justified by their own righteousness. Here nothing can be said to abate the nonsense but this, that the apostle would convince the Jews that they were capable of being wicked, as well as other nations. And to prove it, he mentions some texts which show that there was a wicked party in Israel a thousand years ago. And as to the universal terms which happen to be in these texts, the apostle had no respect to them, but his reciting them is as it were accidental. They happen to be in some texts which speak of an evil party in Israel. And the apostle cites them as they are, not because they are any more to his purpose for the universal terms which happen to be in them, but Let the reader look on the words of the apostle and observe the violence of such a supposition. Particularly, let the words of the ninth and tenth verses and their connection be observed. All are under sin, as it is written, there is none righteous, no, not one. How plain it is that the apostle cites that latter universal clause out of the 14th Psalm to confound the preceding universal words of his own proposition. And yet it will follow from what Dr. Taylor supposes that the universality of the terms in the last words there is none righteous, no, not one. has no relation at all to the universality he speaks of in the preceding clause, to which they are joined. All are under sin, and is no more a confirmation of it, than if the words were thus. There are some, or there are many in Israel, that are not righteous. To suppose the apostles' design in citing these passages was only to prove to the Jews that of old there was a considerable number of their nation that were wicked men is to suppose them to have gone about to prove what none of the Jews denied, or made the least doubt of, even the Pharisees, the most righteous sect of them, who went furthest in glorying in the distinction of their nations from other nations. As the holy people knew it, and owned it, they openly confessed that their forefathers killed the prophets. Matthew 23 29-31 The apostles' design had been only to refresh their memories, to put them in mind of the ancient wickedness of their nation, and to reflect on themselves as guilty of the like wickedness as Stephen does. Acts 7 What need had he to go so far about to prove this? Gathering of many sentences here and there which proved that their scriptures speak of some as wicked men, and then approved that the wicked men spoken of must be Jews by this argument, to what things however the law says it says to them that are under the law, or whatsoever the books of the Old Testament said it must be understood of that people who had the Old Testament. What need had the apostle of such images as this to prove to the Jews that there had been many of their nation in past ages which were wicked men, when the Old Testament was full of passages that asserted this expressly? Not only of a strong party, but of the nation in general. How much more would it have been to such a purpose to have put them in mind of the wickedness of the people in general in worshipping the golden calf, of the unbelief, murmuring and perverseness of the whole congregation in the wilderness for forty years. As Stephen does, which thinks he had no need to prove to be spoken of their nation by any such indirect argument as this. Whatsoever things the law says, it says to them that are under the law. It would have been impertinent to the apostle's purpose, even as our author understands his purpose for him to have gone about to convince the Jews. Did there have been a strong party of bad men in the time of David and Solomon and the prophets? For Dr. Taylor supposes, yet the apostles' aim is to prove the great corruption of both Jews and Gentiles when Christ came into the world, in order to more fully to evade clear and abundant testimonies to the doctrine of original sin contained in this part of the Holy Scripture. Our author says the apostle here speaking of bodies of people, of Jews and Gentiles in a collective sense, as two great bodies into which mankind are divided. Speaking of them in their collective capacity, and not with respect to particular persons, did the apostles design us to prove that neither of these two great bodies in their collective sense can be justified by law, because both were corrupt. so that no more is implied than that the generality of both were wicked. On this I observed that the supposed sense disagrees extremely with the terms and language which the apostle here makes use of. For according to this, we must understand either first, that the apostle means no universality at all, but only the far greater part. But if the words which the apostle uses do not most fully and determinately signify in universality, no words ever used in the Bible are sufficient to do it. I might challenge any man to produce any one paragraph in the scripture from the beginning to the end where there is such a repetition. an accumulation of terms so strongly and emphatically and carefully to express the most perfect and absolute universality, or any place to be compared to it. What instance is there in the scripture, or indeed in any other writing, when the meaning is only the much greater part, where this meaning is signified in such a manner. They are all, they are all, they are all, together, everyone, all the world, joined to multiply negative terms to show the universality to be without exception, saying, there is no flesh, there is none, there is none, there is none, four times over, besides the addition of no, not one, once and again. Or secondly, if any even of versatility at all be allowed, it is only of the collective body spoken of. And these collective bodies but two, as Dr. Taylor reckons them, namely the Jewish nation and the Gentile world. Supposing the Apostle is here representing each of these parts of mankind as being wicked. But this is the way of men using language when speaking about two things to express themselves in such universal terms, when they mean no more than that the thing affirmed has predicated of both of them. If a man speaking of his two feet is both lame, should say, all my feet are lame. Dare all lame, altogether become weak. None of my feet are strong, none of them are sound. No, not one. Would he not be thought to be lame in his understanding as well as his feet, when the apostle says that every mouth may be stopped? Must we suppose that he speaks only of these two great collective bodies figuratively, describing to each of them a mouth, and it means that these two mouths are stopped? Besides, according to our author's own interpretation, the universal terms used in these texts cited from the Old Testament have no respect to those two great collective bodies, nor indeed to either of them, but to some in Israel, a particular disaffected body in that one nation, which was made up of wicked men, so that its interpretation is every way absurd and inconsistent. If the apostle is speaking only of the wickedness or guilt of great collective bodies, then it will follow that also the justification he here treats of is no other than the justification of such collective bodies, for they are the same of whom he speaks is guilty and wicked, and who cannot be justified by the works of the law by reason of their being wicked. Otherwise, his argument is wholly disannulled. If the guilt he speaks of be only of collective bodies, then what he argues from that guilt must be only that collective bodies cannot be justified by the works of the law, having no respect to the justification of particular persons. And indeed, this is Dr. Taylor's declared opinion. He supposes the apostle here and in other parts of this epistle is speaking of men's justification considered only as the collective capacity, but the contrary is most manifest. The 26th and 28th verses of the third chapter cannot, without the utmost violence, be understood otherwise than of the justification of particular persons that he might be just and the justifier of him that believes in Jesus. Therefore, we conclude that a man is justified by faith without the deeds of the law. So in Romans 4, 5, but to him that works not, but believes on him that justifies the ungodly. His faith is counted for righteousness. And what the Apostle cites in the 6th, 7th, and 8th verses from the Book of Psalms evidently shows the deity is speaking of the justification of particular persons. Even as David also describes the blessedness of the man to whom God imputes righteousness without work, saying, Blessed are they whose iniquities are forgiven and whose sins are covered. David says these things in Psalm 32. with a special respect to his own particular case, there expressing the great distress he was in, while under a sense of personal sin and guilt, and the great joy he had when God forgave him. And what can be plainer, that in the paragraph we have been upon, Roman 3.20, it is the justification of particular persons of which the apostle speaks, therefore by the deeds of the law. There shall no flesh be justified in a sight. He refers to Psalm 143.2. Enter not into judgment with your servant, for in your sight shall no man living be justified. Here the psalmist is not speaking of the justification of a nation as a collective body. or of one of the two parts of the world, but of a particular man. And it is further manifest that the Apostle is here speaking of personal justification, inasmuch as his place is evidently parallel with Galatians 3 10 and 11. For as many as are of the works of the law are under the curse. For it is written, Curse is everyone that continues not in all things that are written in the book of the law to do them. But that no man is justified by the works of the law is evident for the just shall live by faith. It is plain that this place is parallel with that in Roman 3. Not only is the thing asserted as the same and the argument by which it is proved that all are guilty and exposed to condemnation by the law, but the same saying of the Old Testament is cited in Galatians 2.16. Many other things demonstrate that the apostle is speaking of the same justification in both places, which I omit for brevity's sake. And besides all these things, our author's interpretation makes the apostle's argument wholly void another way. The apostle is speaking of a certain subject which cannot be justified by the works of the law. And his argument is that the same subject is guilty and is condemned by the law. If he means that one subject, suppose a collective body or bodies cannot be justified by the law because another subject, Another collective body is condemned by the law. It is plain the argument would be quite vain and impertinent. Yet, thus, the argument must end according to Dr. Taylor's interpretation. The collective bodies which he supposes are spoken of as wicked and condemned by the law, considered as in their collective capacity, are those to the Jewish nation. and the heathen world. But the collective body which he supposes the apostle speaks of as justified without the deeds of the law is neither of these, but the Christian church or body of believers which is a new collective body, a new creature. And the new man, according to our author's understanding, such freezes, which never had any existence before it was justified, and therefore never was wicked or condemned unless it was with regard to the individuals of which it was constituted. And it does not appear, according to our author's scheme, that these individuals had before been generally wicked, for according to him there was a number both among the Jews and Gentiles that were righteous before. And how does it appear but that the comparatively few Jews and Gentiles which this new created collective body was constituted were chiefly at the best of each, so that in every view this author's way of explaining the passage appears vain and absurd? And so clearly and fully has the Apostle expressed himself that it is doubtless impossible to invent any other sense to put upon his words. than that which will imply that all mankind even every individual of the whole race but the redeemer himself are in their first original state corrupt and wicked before i leave this passage it may be proper to observe that it is not only a most clear and full testimony to the native depravity of mankind but also plainly declares that natural depravity be total and exceeding great. It is also the Apostles manifest design in these citations from the Old Testament to show the three things. 1. Did all mankind are by nature corrupt? 2. Did everyone is altogether corrupt? and as it were depraved in every part. 3. That they are in every part corrupt in an exceeding degree. With respect to the Second Oathies, it is plain the Apostle puts together those particular passages of the Old Testament wherein most of those members of the body are mentioned. They're the soul's chief instruments, organs of external action. The hands, implicitly in those expressions, dare together become unprofitable. There's none that does good. The throat, tongue, lips and mouth, the organs of speech in those words. Their throat, it's an open sepulchre. With their tongues they have used deceit. The poison of ass is under their lips, whose mouth is full of cursing and bitterness. Defeat, in those words, verse 15. Their feet are swift to shed blood. These things together signify that man is, as it were, all over corrupt. In every part, and not only is the total corruption thus animated by enumerating the several parts, but also by denying all good. Any true understanding of spiritual knowledge, any virtuous action, or so much as a truly virtuous desire, or seeking after God, there is none that understands, there is none that seeks after God, there is none that does good, the way of peace of the unknown. And in general, by denying all true piety or religion in men in their first state, verse 18, there is no fear of God before their eyes. The expressions also are evidently chosen to denote a most extreme and desperate wickedness of heart. An exceeding depravity is ascribed to every part, to the throat, the scent of an open sepulcher, to the tongue and lips, deceit, and the poison of ass, to the mouth, cursing and bitterness. Of their feet it is said they are swift to shed blood, and with regard to the whole man it is said destruction and misery are in their ways. The representation is very strong of each of these things, namely, that all mankind are corrupt, that everyone is wholly and altogether corrupt, and also extremely and desperately corrupt. And it is plain, it is not accidental, that we have here such a collection of such strong expressions so emphatically signifying these things. But the dear chosen of the Apostle unto sign is being directly and fully to his purpose, which purpose appears in all of his discourse and the whole of this chapter, and indeed from the beginning of the epistle.