own fins, and that of eternal life, are in, by, or through the goodnefs, love, and benevolence of Jefus Chrift; this is affirmed by both St. Paul and Dr. Taylor. Now let us only fuppofe here, what the fcriptures every where affirm, that the gift of these is in, by, or through, one act of the goodnefs, love, and benevolence of Jefus Chrift, viz. his love and goodnefs in dying upon the cross, as a fin-offering or facrifice; would it not be true upon this fuppofition, that this gift is in, by, or through, the goodness, love, and benevolence of Jesus Chrift; and, at the fame time, be true likewife, that this gift is not in, by, or through all thofe acts of goodness, love, and benevolence, which, put together, made up the perfect obedience and goodness of his whole life? Upon this fuppofition, therefore, (which is the only one the fcripture 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 facrifice of Chrift, as being the perfect obedience and goodness of his whole life, is not only not fupported, but directly excluded, by it. There is certainly a fallacy in the Dr's reafoning here: because it doth not follow, from the gift's being in, by, or through the goodness, love, and benevolence of Jefus Chrift, that it was in, by, or through, all his acts of goodnefs, love, and benevolence: for to render

it in, by, or through, his goodness, love, and benevolence, it is fufficient, 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's Scripture-evidence continued.

$ 19. VII. To ftrengthen what he had §. faid, the Dr. fubjoins, "And he (St. Paul) "directs us to conceive, that as Adam's "offence and difobedience was the reafon

σε

or foundation of death's paffing upon "all mankind; fo Chrift's righteoufnefs " and obedience is the reafon or founda"tion not only of the general restoration "to life, but of all other gofpel bleffings. "He confiders the offence of the one, and "the righteoufnefs of the other, as moral "caufes of different and oppofite effects. "For, faith he, ver. 18. As by the offence "of one, judgment came upon all men to "condemnation, even fo by the righteousness of one, the free gift came upon all men unto juftification of life. For as by one man's difobedience, the many were made finners: So by the obedience of one, the many be made righteous. 2 Cor. viii. 9. Ye know the grace (the goodness and love) of our "Lord Jefus Chrift, that though he was "rich, yet for your fakes he became poor,

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" that

"that ye, through his poverty, might be rich."

ANSWER.

;

§. 20. Ir the Dr. by reafon, foundation, and moral causes, meaneth, as I apprehend he doth, motives to, and reafons for, action viz. These motives and reafons by which God was moved and determined to make death, and judgment to condemnation, to pafs upon all Adam's pofterity, as the punifhment of his offence; and righteousness, or juftification to life, to pafs over to the many, as the confequence or reward of Chrift's obedience or righteoufnefs; it doth not appear to me, that St. Paul, in the texts here quoted, either conceived himfelf, or had any intention to direct us to conceive, that Adam's offence was the reafon, foundation, or moral caufe, of death's paffing upon all mankind; or, that Chrift's righteousness or obedience is the reason, foundation, or moral caufe, "of a "of a general "restoration to life, and of all other gospel bleffings:" for St. Paul fays not one word about the motives and reafons 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

Death paffed upon all men, all men were made finners or fufferers, death reigned, judgment came upon all men to condemnation, the many were made finners or fufferers, by, or through, (not for, or on account of,) the fin of one man, the offence of one, one offence, the difobedience 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 cafe, is, The free gift came upon all men to juftification of life, the many be made righteous, &c. by, or through, one righteoufnefs, (or act of righteousness ;) by, or through, the obedience of one man; by, or through, this one act of righteoufnefs of one man, as a mean of conveyance; and not for it, or on account of it, as a motive to, or reafon for, the conveyance of this bleffing. In this manner doth St. Paul

speak

In the Greek language, the motives, reafons, or moral causes of actions and effects, are expreffed by the prepofition Ma, with the accufative cafe following it; and the way and manner in which, and the means and inftruments by which, they are done or produced, are expreffed by the fame prepofition with the Genitive cafe following it, or by the Dative cafe following the verb without a prepofition. And in this laft way, and not in the former, doth St. Paul, in the places. referred to, speak of mortality as being the confequence of Adam's fin, and of immortality, or justi

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fication

fpeak of the offence of Adam, and of the obedience of Chrift, in the texts before us. He confiders neither of the two as motives, or reafons and moral causes, of actions or effects; but only fpeaks of the first, as a medium, or mean, in the conveyance of evil; and of the fecond, 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 fenfe of his own expreffions, he will find nothing in it that is favourable to his notions of the nature and efficacy of Chrift's facrifice. For if the obedience, or righteoufnefs, of Chrift, was, as St. Paul reprefents it, a mean or inftrument in the conveyance of the gift of juftification, '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 reafon is, because the mean, in all cafes, is chofen for the fake of the end, and not

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vice

fication to life, as being the confequence of Chrift's obedience. He fays, that it was τῷ τῷ ἑνὸς παραπλώματι, ver. 15, 17. δι ἑνὸς παραπλώματος, ver. 18. διὰ τῆς παρα κρης 7ο ενός, ver 19. And not διὰ τὸ τὸ ἑνὸς παραπλώμα, δὶ ἐν παραπλώνα, διὰ τὴν παρακρης τῇ ἑνὸς, that the many died, death reigned, judgment came upon all men to condemnation, the many were made finners. And, in like manner, he fays, that it was 'i vòs SinaiapaJos, ver. 18. fià Tйs Uπanõnis Tròs, ver. 19. And not δὲ ἐν δικαιώμα, δια την υπακ ην τῇ ἕνος, that the free gift came upon all men to juflification of life, and that the many be made righteous.

A