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190 cnriL power in thihos sacred.
* •
Col. iii. 17. Whatsoever ye do in word or deedy do all in the name
of the Lord JesuXy giving thanks to God and the Father bi/ him.
Now a cliriatian may think it u nlawful to come and worsliip even
the one true God together with the deists, and to join with them
in those prayers and praises which are not offered in the name of
Christ or by his mediation, and therefore he should never be
ooostrained to attend this natund worship by any penalty.
VI. Reason III. I know not how far it may be supposed to
aDeviatc this diflicuhy and make the conscience of every christiaa
more iasy, to tell him, that there are many parts of worship
paid to God in christian churclies without the actual use of the
name of Christ. Do we not sing David^s Psahns ? Do we not
repeat the Lord's^prayer ? And if it be lawful to address God by
several of these psalms or tliis prayer, wherein there is not the
least mention of tiie name or mediation of Christ, may we not
join witii ttie natural religion and worship of deists in their prayers
and praises, supposing that all their expressions be conformable
to what reason and the light of nature dictate ; which the chris-
tian religion always pre-supposes and confirms ?
VII. Reason IV. If it s hall be said here, that when God is
worshipped by Jewish psalms or by the Lord's -prayer, christians
do or should in their own mental meditations join tlie name of
Christ and his mediation to these addresses to God; may it not
be said also, that the same mental meditations may join the name
and mediation of Christ to all these public and national invoca-
tions and adorations of God performed according to the light of
nature ?
VIII. Reason V. If ihis might be allowed, there would be
then indeed a sort of natural religion, which is the foundation of
all true revealed religion, which might be taught universally to
all the people, which might be practised and established through
the nation, and perhaps be supported by the state : But still I
fear the universal attendance on worship could not be commanded
under any penalty, because all christian people will not, or can*
not satisfy their consciences with the salvo pi*oposed ; and per-
haps other sects may dislike it too ujion the same foundation.
IX. Reason VI. And besides, many persons may find their
consciences dissatisfied with the men whom the state shall chuse
to offer ^) their social worship to God ; they may be dissatisfied
with other expressions or other omissions in the public worship or
in the appointed forms thereof, besides those which I have men-
tioned ;t hey may be also dissatisfied to have communion in wor-
ship with a congregation of deists, or with mere unitarian wor-
shippers, ift hey profess the holy scripture and the trinity.
Many sects may declare their consciences are really dissatisfied
with this worship, because all men are bound to oiler their best
unto God, and they would complain that such mere natural wor- | watts_works_vol_4.pdf | 201 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | Col. iii. 17. Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him.
Now a christian may think it unlawful to come and worship even the one true God together with the deists, and to join with them in those prayers and praises which are not offered in the name of Christ or by his mediation, and therefore be should never be constrained to attend this natural worship by any penalty.
VI. Reason III. I know not how far it may be supposed to alleviate this difficulty and make the conscience of every christian more easy, to tell him, that there are many parts of worship paid to God in christian churches without the actual use of the name of Christ. Do we not sing David’s Psalms? Do we not repeat the Lord’s-prayer? And if it be lawful to address God by several of these psalms or this prayer, wherein there is not the least mention of the name or mediation of Christ, may we not join with the natural religion and worship of deists in their prayers and praises, supposing that all their expressions be conformable to what reason and the light of nature dictate; which the christian religion always pre-supposes and confirms?
VII. Reason IV. If it shall be said here, that when God is worshipped by Jewish psalms or by the Lord’s-prayer, Christians do or should in their own mental meditations join the name of Christ and his mediation to these addresses to God; may it not be said also, that the same mental meditations may join the name and mediation of Christ to all these public and national invocations and adorations of God performed according to the light of nature?
VIII. Reason V. If this might be allowed, there would be then indeed a sort of natural religion, which is the foundation of all true revealed religion, which might be taught universally to all the people, which might be practised and established through the nation, and perhaps be supported by the state: But still I fear the universal attendance on worship could not be commanded under any penalty, because all christian people will not, or cannot satisfy their consciences with the salvo proposed; and perhaps other sects may dislike it too upon the same foundation.
IX. Reason VI. And besides, many persons may find their consciences dissatisfied with the men whom the state shall chuse to offer up their social worship to God; they may be dissatisfied with other expressions or other omissions in the public worship or in the appointed forms thereof, besides those which I have mentioned; they may be also dissatisfied to have communion in worship with a congregation of deists, or with mere unitarian worshippers, if they profess the holy scripture and the trinity. Many sects may declare their consciences are really dissatisfied with this worship, because all men are bound to offer their best unto God, and they would complain that such mere natural wor- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY. 101
tldp IB f iir below the best that they could offer ; now the state has
DO power to compel the consdences of men to join in that wor*
ship of Ood which they dislike or disapprove as unworthy of him
or unacceptable to him, provided that they do every thing else
that is necessary to become faithful members of the state.
Sect. VII. — Of particular Religions supposed to be reveaUdm
I. Supposmg that some public worship mnst be authorita-
I t ively required or maintained in a state, for the welfare of th6
state itself, let us enquire furtlier then how it is possible to be
done without infringfing natural liberty. Besides the general
principles of natural religion which seem reasonable and proper
to b e made known to all the people, as has been before declared^
there may be several particular sects in tlie nation, both among
\ the governors and governed, who have other special articles of
/ faith and other peculiar rules of practice or worship, cerenaooy
or sacrifice, over and above these natural and moral doctrines or
datiet. And these peculiarities of religion are believed to come
to them by a revelation from the God tliey worship, or from men
who were taught of God, which is much the same.
II. Now if public worship must be maintained, every man
would chuse to do it in his own way : And every man, both go-
vernor and governed, ought to have full liberty to worship his
God in that special way and manner wliich his own conscience
believes to be of divine appointment, or which he thinks to be
most necessary, in order to secure tlic special favour of his God
and bis own future happiness. This is a personal obligation
which natural conscience, or the light of reason, which is the
candle of the Lord within us, lays on every individual person
among mankind ; supposing always that this peculiar religion
does not break in upon the just rights or tlie peace of our neigh-
bours. And indeed if it d oes unjustly invade tlieir peace or their
natural or civil rights, this seems to be sufficient evidence that it
does not come from God, wlio is the original author and supreme
guardian of the natural rights of hi» creatures : Nor will any
wise and righteous governinetit indulge such mischievous pre-
tences of c onscience or divine revelation, tliougli in any other
case, I s^e not that any governors liave a riglit to forbid it.
III. The great God who gave us all reason and conscience,
never appointed the conscience, nor the reason, nor the will of
one man absolutely to appoint the religious duties of another;
except always in case of infancy, where conscience or reaaon is
not ijrown up to its proper exercise, and parents are entrusted
with the education anil the religion of their children till th^v can
learn for themselves the knowledge of God and their dv^i^ to
him. The ))hantom or chimera of an universal conscience mvcu
by God himself to all supreme ruling powers for the ii\vlUot*\^ativc
guidance and sway of the ruled in cver^ naliou \|^ rciV\«;\ovxs | watts_works_vol_4.pdf | 202 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
191
ship is far below the best that they could offer; now the state has no power to compel the consciences of men to join in that worship of God which they dislike or disapprove as unworthy of him or unacceptable to him, provided that they do every thing else that is necessary to become faithful members of the state.
Sect. VII.—Of particular Religions supposed to be revealed.
I. Supposing that some public worship must be authoritatively required or maintained in a state, for the welfare of the state itself, let us enquire further then how it is possible to be done without infringing natural liberty. Besides the general principles of natural religion which seem reasonable and proper to be made known to all the people, as has been before declared, there may be several particular sects in the nation, both among the governors and governed, who have other special articles of faith and other peculiar rules of practice or worship, ceremony or sacrifice, over and above these natural and moral doctrines or duties. And these peculiarities of religion are believed to come to them by a revelation from the God they worship, or from men who were taught of God, which is much the same.
II. Now if public worship must be maintained, every man would chuse to do it in his own way: And every man, both governor and governed, ought to have full liberty to worship his God in that special way and manner which his own conscience believes to be of divine appointment, or which he thinks to be most necessary, in order to secure the special favour of his God and his own future happiness. This is a personal obligation which natural conscience, or the light of reason, which is the candle of the Lord within us, lays on every individual person among mankind; supposing always that this peculiar religion does not break in upon the just rights or the peace of our neighbours. And indeed if it does unjustly invade their peace or their natural or civil rights, this seems to be sufficient evidence that it does not come from God, who is the original author and supreme guardian of the natural rights of his creatures: Nor will any wise and righteous government indulge such mischievous pretences of conscience or divine revelation, though in any other case, I see not that any governors have a right to forbid it.
III. The great God who gave us all reason and conscience, never appointed the conscience, nor the reason, nor the will of one man absolutely to appoint the religious duties of another; except always in case of infancy, where conscience or reason is not grown up to its proper exercise, and parents are entrusted with the education and the religion of their children till they can learn for themselves the knowledge of God and their duty to him. The phantom or chimera of an universal conscience given by God himself to all supreme ruling powers for the authoritative guidance and sway of the ruled in every nation in religious | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
lOi ' C ITIL POWER IN THINGS SAeRBD*
aflSiirs, is so poor and sorry a Dre^Cijce, and is b ig with such ab-
sfarditiesy tliat it is now banished out of the books and opinioni
of every nation where liberty is known; nor should it ever be
recalled or revived lest God, as the author of all civil govern-
ment should be made the author find commander of all thai
idolatry and superstition, which the governors of this world ma}
command.
IV. Where persons therefore profess the obligations of con-
science to a ny revealed religion, and claim the right of worship
which arises thence, it must always be granted ; b ut still with
tills proviso, as was said before, that none of these pretences to
divine revelation, none of these peculiar forms or practices, to
wliich men profess to be bound by their consciences, be inconsist-
ent with the peace of the state, the welfare of their neighbours,
and the support of the civil government : For it is not to be sup-
posed that the great God would ever reveal and appoint any thing
to be believed or practised as a matter of religion, by creaturef
who must dwell under some civil government, which should be
inconsistent with civil government itself or the common and social
welfare of mankind. For this very reason it is that no religion
hath a right to be tolerated which professes and maintains the
persecutions of other reliii;ions, or which binds down persons
under penalties to act in the things of God contrary to their con-
sciences b: ecause this is injurious to mankind in general, and
invades the just and natural liberties of men, and thereby
breaks in upon tlie peace of tlic state. And for the same reason
no person, whatsoever reliiriori he professes, can claim toleration
for iiimself in the practice of it, who asseiis and maintains a
right to persecute other religions besides his own : Such a person
is a common nuisance to a state, fur his principles are inconsist-
> ent with the peace of civil society : And besides, what reason
can he have to claim that toleration for Iiimself which he refuses
to others ?
V. Where particular persons of the same religion shall
unite in societies for religious purposes. With this proviso of the
safety of the state, there tlie state has not only no right nor
authority to forbid them, but the rulers of the state are obliged
to guard and protect them from insults and injuries in the em-
ployment of a ll their natural liberties and these invaluable rights
of conscience ; and they arc obliged by their office to maintain
these rights of their people, in ojtposition to all the public scandal
and outrage with which persons of ditFerent religions might be
temj3ted to treat each other : For all magistrates are guardians
of the peace of the %<tute, and of all the natural rights and liber-
ties of m ankind, in things relating to God or man. The great
riile is happily expres^cd hy our Saviour; Mat. xxii.21. Render
to Ca'sar like things I/ tat are Cccsar^Sj and lo Cud the things that | watts_works_vol_4.pdf | 203 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | affairs, is so poor and sorry a pretence, and is big with such absurdities, that it is now banished out of the books and opinions of every nation where liberty is known; nor should it ever be recalled or revived lest God, as the author of all civil government should be made the author and commander of all that idolatry and superstition, which the governors of this world may command.
IV. Where persons therefore profess the obligations of conscience to any revealed religion, and claim the right of worship which arises thence, it must always be granted; but still with this proviso, as was said before, that none of these pretences to divine revelation, none of these peculiar forms or practices, to which men profess to be bound by their consciences, be inconsistent with the peace of the state, the welfare of their neighbours, and the support of the civil government: For it is not to be supposed that the great God would ever reveal and appoint anything to be believed or practised as a matter of religion, by creatures who must dwell under some civil government, which should be inconsistent with civil government itself or the common and social welfare of mankind. For this very reason it is that no religion hath a right to be tolerated which professes and maintains the persecutions of other religions, or which binds down persons under penalties to act in the things of God contrary to their consciences: because this is injurious to mankind in general, and invades the just and natural liberties of men, and thereby breaks in upon the peace of the state. And for the same reason no person, whatsoever religion he professes, can claim toleration for himself in the practice of it, who asserts and maintains a right to persecute other religions besides his own: Such a person is a common nuisance to a state, for his principles are inconsistent with the peace of civil society: And besides, what reason can he have to claim that toleration for himself which he refuses to others?
V. Where particular persons of the same religion shall unite in societies for religious purposes, with this proviso of the safety of the state, there the state has not only no right nor authority to forbid them, but the rulers of the state are obliged to guard and protect them from insults and injuries in the employment of all their natural liberties and these invaluable rights of conscience; and they are obliged by their office to maintain these rights of their people, in opposition to all the public scandal and outrage with which persons of different religions might be tempted to treat each other: For all magistrates are guardians of the peace of the state, and of all the natural rights and liberties of mankind, in things relating to God or man. The great rule is happily expressed by our Saviour; Mat. xxii. 21. Render to Caesar the things that are Caesar's, and to God the things that | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY.
193
are God*s, The peace of the state, and its civil welfare belongs
to CiBAar, and he is to be honoured and supported by proper tri-
bute for t his purpose ; b ut conscience belon£rs only to God, and
no Cssar on earth hath any i;igitt to invade it.'
V VI. Nor has any civil ruler whatsoever any right to enquire
or eoinmaad tlie people to profess and practise that peculiar reli-
gion which he himself professes, under any penalties, because
* the peculiarities of this or of any other sect of religion are not
\ necessary for the good oi the state. A man may be in all re-
1 ipecta as useful and valuable a member and supporter of the
1 itate, though he profess and practise such a peculiar religion as
'f h very diflerent from what the rulers profess or practise, and in
\ some respects, perhajis contrary to it.
VII. Whatsoever sects or societies of men agree together in
,- any of these supposed revealed religions, or any religious cere-*
mooiea, forms or practices, which their consciences think ncces*
J l ary, they roust agree also upon particular timei-and places for
f t httr peculiar exercises of public worship ; and fhef must sup-
port and piaintain the expcnces of them out of t^^ own perso*
nal property, or at their own charge. ^
VIII. But that tlie state may take no umbrage or suspicion,
at the religious assemhiies of jiersons who differ from the reli-
gion of t he rulers, a^ though tliey were designed for seditious
purposes ; and that every person may secure his full freedom to
exercise his own peculiar religion according to his conscience
without (listurbance, it may be proper, if not necessary, that
wheresoever ten or twelve or twenty persons, more or less, shall
- afifrcc upon ^nch a spt^cial or ])cculiar religion, and hx a place for
Uieir worship, they shall give notice of it to some public magis-
trate or public court, and let their religion and their jdace be
k be registered uader some particular name which they shall chuse
ibr themselves. Mr. Locke is so much of this mind in two or
tliree articles of his .'aws drawn up for Carolina^*, that he hardly
thinks any person tit for the protection of the state and all the
civil privileges thereof, if his name be not registered at seven-
teen years of age in some one or other worshipping society ; I
beg leave indeed to query, whether seventeen years are an age
of suHicient discretion for every young person to determine that
point. Perhaps tiie age of one and twenty may be early enough.
IX. As places must h^ agreed upon for social worship, so
also must the time. Now supposi- the time which some parti-
cular sects agree upon for tht'ir exercises of religion are believed
by t hem to be made sncred for worship* ling by divine appoint-
ment, SMth as Friday of the Turks, Sauirday of the Jews, and
Sunday ot the christians ; and suppose Uicse very days or part
* These few article? src tbe only Ihiogs I consuUcd while I was drawiog up
tliis «s«ay.
Vol. /r. tf | watts_works_vol_4.pdf | 204 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | are God's. The peace of the state, and its civil welfare belongs to Caesar, and he is to be honoured and supported by proper tribute for this purpose; but conscience belongs only to God, and no Caesar on earth hath any right to invade it.
VI. Nor has any civil ruler whatsoever any right to enquire or command the people to profess and practise that peculiar religion which he himself professes, under any penalties, because the peculiarities of this or of any other sect of religion are not necessary for the good of the state. A man may be in all respects as useful and valuable a member and supporter of the state, though he profess and practise such a peculiar religion as is very different from what the rulers profess or practise, and in some respects, perhaps contrary to it.
VII. Whatsoever sects or societies of men agree together in any of these supposed revealed religions, or any religious ceremonies, forms or practices, which their consciences think necessary, they must agree also upon particular times and places for their peculiar exercises of public worship; and they must support and maintain the expences of them out of their own personal property, or at their own charge.
VIII. But that the state may take no umbrage or suspicion, at the religious assemblies of persons who differ from the religion of the rulers, as though they were designed for seditious purposes; and that every person may secure his full freedom to exercise his own peculiar religion according to his conscience without disturbance, it may be proper, if not necessary, that wheresoever ten or twelve or twenty persons, more or less, shall agree upon such a special or peculiar religion, and fix a place for their worship, they shall give notice of it to some public magistrate or public court, and let their religion and their place be registered under some particular name which they shall chuse for themselves. Mr. Locke is so much of this mind in two or three articles of his laws drawn up for Carolina*, that he hardly thinks any person fit for the protection of the state and all the civil privileges thereof, if his name be not registered at seventeen years of age in some one or other worshipping society; I beg leave indeed to query, whether seventeen years are an age of sufficient discretion for every young person to determine that point. Perhaps the age of one and twenty may be early enough.
IX. As places must be agreed upon for social worship, so also must the time. Now suppose the time which some particular sects agree upon for their exercises of religion are believed by them to be made sacred for worshipping by divine appointment, such as Friday of the Turks, Saturday of the Jews, and Sunday of the Christians; and suppose these very days or part
* These few articles are the only things I consulted while I was drawing up this essay. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
IJM eiTlL TOVfEti iV TH1N68 SACRED.
•
of ilieBe da^s should be appointed by tlie state for aome d^il
paqM>aeB ; as for instance^ if in a Heathen or a Turkish gOTem-
ment the people sl^oiUd be required to appear at a public market,
or at a court of justice for witneaactar jury-men, or for a publie
taxation, or for exercise of the militia on a Saturday or Sunday,
surely I t hink the state could not be censured and made criminal
for appointing such a day for these purposes, unless they did it
on purpose to distress any of their subjects*. But what must a
Jew or a christian do in such a case ? Or what penalties may the
state enact for the neglect of obedience to this law ? I answer in .
the first place,
X. Answer I. That if the thing required be an actios
really and plainly necessary for tlie present and immediate welfare
and preservation of the state or country, the Jew or the chris*
tian might innocently comply with the call of the state in a duis-
tian or in a Jewish country, and then it is certainly lawful tods
the same in ^phrkey ; as for instance, the repelling of an inilL'
aion, tlie ilopping of m general inundation, the quenching i
fire, and th««|>re8erTation of lives from imminent dtstructioa.
This is alloweclon all hands, aid is not esteemed a criminal pro-
fanation of s acred tiroe«
XI. Answer II. But if the scrupulous subjects see no sodi
Bccessitv in the case, for the preservation of the state or the wd-
fare and BTes of men, or if the state command such actions as
may be really necessary in themselves ; b ut which are not neces-
sary at t hat particular time, and which in their opinion^ wonU
criminally profane the days that the Jews or christians call holy ;
then it seems proper and necessary that the Jew should preserve
his Saturday as well as the christian his Sunday sacrea for rest
and divine worship, as preferring obedience to God rather thm
men : And I think he must consequently 'Submit to sug)p peuUies
as the state thinks necessary for the public welfare. I see flM
how this can be avoided. The state must be the judge.
Xli. The state therefore in such cases, as I said before,
ought to enjoin no other penalty for such neglects, than a wise
and tender father would impose upon a child who lovea and
honours Um^ when lie is constrained to neglect some part d his
father^s commands in order to obey God and his conscience : A nd
the penalty or forfeit of each man for neglect in such a case must
necessarily be small, wUea it i s measured by and adfjusted to the
* I i biok Uia state couM oot be made crimioal for appoiDtiof ancb • day for
civil «ff«ir«, whicb tome or other of tbeir lubjectt may count lacred, volets tbty
did it un parpOM to dittrett their people, becaate fbere may be aeven religioM
proCs^ted among all the numwont inbabitantt of a land, and each of thete my
claim • dietinct day of the week at tiered : What, mutt thete civil a0kirt thia
bsrw oo one day appointed for iVie tT%ia%c\.\ovk oi v.\\«m« Vwec%u«A every day that
comid he oain^d would inteifece viiUi x3h« ptoUuvQu ^ V'^t.VbiBAt:^ ^\ v«Ba «a | watts_works_vol_4.pdf | 205 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | of these days should be appointed by the state for some civil purposes; as for instance, if in a Heathen or a Turkish government the people should be required to appear at a public market, or at a court of justice for witnesses or jury-men, or for a public taxation, or for exercise of the militia on a Saturday or Sunday, surely I think the state could not be censured and made criminal for appointing such a day for these purposes, unless they did it on purpose to distress any of their subjects*. But what must a Jew or a christian do in such a case? Or what penalties may the state enact for the neglect of obedience to this law? I answer in the first place,
X. Answer I. That if the thing required be an action really and plainly necessary for the present and immediate welfare and preservation of the state or country, the Jew or the christian might innocently comply with the call of the state in a christian or in a Jewish country, and then it is certainly lawful to do the same in Turkey; as for instance, the repelling of an invasion, the stopping of a general inundation, the quenching of fire, and the preservation of lives from imminent destruction. This is allowed on all hands, and is not esteemed a criminal profanation of sacred time.
XI. Answer II. But if the scrupulous subjects see no such necessity in the case, for the preservation of the state or the welfare and lives of men, or if the state command such actions as may be really necessary in themselves; but which are not necessary at that particular time, and which in their opinion would criminally profane the days that the Jews or Christians call holy; then it seems proper and necessary that the Jew should preserve his Saturday as well as the christian his Sunday sacred for rest and divine worship, as preferring obedience to God rather than men: And I think he must consequently submit to such penalties as the state thinks necessary for the public welfare. I see not how this can be avoided. The state must be the judge.
XII. The state therefore in such cases, as I said before, ought to enjoin no other penalty for such neglects, than a wise and tender father would impose upon a child who loves and honours him, when he is constrained to neglect some part of his father’s commands in order to obey God and his conscience: And the penalty or forfeit of each man for neglect in such a case must necessarily be small, when it is measured by and adjusted to the
* I think the state could not be made criminal for appointing such a day for civil affairs, which some or other of their subjects may count sacred, unless they did it on purpose to distress their people, because there may be seven religious professed among all the numerous inhabitants of a land, and each of these may claim a distinct day of the week as sacred: What, must these civil affairs then have no one day appointed for the transaction of them, because every day that could be named would interfere with the profession or pretences of some not or other. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
Mrfmcnt wIiiiDh it U Mq^po^ nttiy tfMelm fiMoetdi
iBg|epcnoii*s abteiice or n^lect of the nqidred hour and dvil ,
HrTioeupotated by the itetjL Or if the petodty ihould be re«
4i«l a little below the dwBNit the etate eta Ibe tuppaMl to,
dUn bj the neglect, I ^BP it w ooM not be nmici, dnce it i tf
in ezpreadoii of tendemeu to theconadencee.of good mtti^ who
vein nil respects faithful and obedient to the state.
Xni. Anawer III* And after all, erery priyate periM
ant be left to his own conadence^ to iodge or determine how
&r Uw ndian required by the state would proiiuie the diy irliieh
ke calls aacred, and whetlier God calls him to comply with the
srdeni of state^ or to refuse it^ and nAmit to the pehahy :
Alwaya . a upposing that the christian should not entirely n^tect
Ike DubUc worslup of God on a Sunday^ nor the Jew on a Ba^ •
tenj; but as fiur as possible, sliould ehuse those hours for the
edp o f God, whicm are bert suited to the eenYenieney of the
asKi the general ease of those of his own Act : Nor do I
in snsh cases God would be found a r igorouserJtonl master^
Xlil And p^haps this may be one reason Mly the institti**
tio%of the christian sabbath or Sunday, is not so plain'and ex^
press in the New Testament, nor the rules of the obserration of
it ao evident, nor so strict and particular as the sabbath of the
Jewa ; tis. because the church d Christ being te lie raised op
in aU natipns, the consciences oi young duristians might l>e put
■pdcr too aevere a bondage in some places, where the demands
sf theMate might greatly interiire with tlie religion of the Sue^
day ; especially if the peculiar oli|igati<ms to keep the day were
•0 very strict, and the prohibitions were so severe as was eiyoined
la the Jews.
XV. Yet still fthink it m At be granted, if we would keep
np^ily asrious sense dt religion and thcC returns of public wor«
wp^ OHC da^ in seven is little enough in general to be devoted *lo
that purpose, which both the Jews and christians beHeve to be
divinely appointed^
XVI. As for the times and places of ptiMic worsliip h|^g^
acral, tlie magistrate has certainlv so much to do in them, as not
Is suffer assemblies under pretence of religion, to nAcA i#soch
places and at such times^ as may give any just and reasbnab'e
■mbrage to the state, that sedition or gross hnmoAilitics are prac-
tised there. And if any society sliould think fit to keep their
sssefnhlies in cavcf^ and lurking holes at midnight, the magis-<
irate may always demand an othcer to be present with such as«
semblies, to take care that ilie state received ne damage, and
that morality and peace be preserved in4he state : Or perhaps he
■My generally suppress such meetings, in such places and aea«
0aint, where there i$ juBt and evident reasou for sus^voii ^ «^m^
wwked praeu'cvsf^ aot^itUstan>d i n 2g all preleukce^ ot coia*fc\^^^^'. | watts_works_vol_4.pdf | 206 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | detriment which it is supposed the state may receive from each single person's absence or neglect of the required hour and civil service appointed by the state. Or if the penalty should be reduced a little below the decrement the state can be supposed to attain by the neglect, I think it would not be amiss, since it is an expression of tenderness to the consciences of good men, who are in all respects faithful and obedient to the state.
XIII. Answer III. And after all, every private person must be left to his own conscience, to judge or determine how far the action required by the state would profane the day which he calls sacred, and whether God calls him to comply with the orders of state, or to refuse it, and submit to the penalty: Always supposing that the christian should not entirely neglect the public worship of God on a Sunday, nor the Jew on a Saturday; but as far as possible, should chuse those hours for the worship of God, which are best suited to the conveniency of the state and the general ease of those of his own sect: Nor do I think in such cases God would be found a rigorous or hard master.
XIV. And perhaps this may be one reason why the institution of the christian sabbath or Sunday, is not so plain and express in the New Testament, nor the rules of the observation of it so evident, nor so strict and particular as the sabbath of the Jews: viz. because the church of Christ being to be raised up in all nations, the consciences of young Christians might be put under too severe a bondage in some places, where the demands of the state might greatly interfere with the religion of the Sunday; especially if the peculiar obligations to keep the day were so very strict, and the prohibitions were so severe as was enjoined to the Jews.
XV. Yet still I think it must be granted, if we would keep any serious sense of religion and the returns of public worship, one day in seven is little enough in general to be devoted to that purpose, which both the Jews and Christians believe to be divinely appointed.
XVI. As for the times and places of public worship in general, the magistrate has certainly so much to do in them, as not to suffer assemblies under pretence of religion, to meet in such places and at such times, as may give any just and reasonable ambrage to the state, that sedition or gross immoralities are practised there. And if any society should think fit to keep their assemblies in caves, and lurking holes at midnight, the magistrate may always demand an officer to be present with such assemblies, to take care that the state received no damage, and that morality and peace be preserved in the state: Or perhaps he may generally suppress such meetings, in such places and seasons, where there is just and evident reason for suspicion of such wicked practices, notwithstanding all pretences of conscience: | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
100 CITIL POW£ft IN THINGS SACRED.
For I am persuaded the i^reat God, the Aathor of all civil sod*
ety and government, will never require any such sort of wor-
ship, nor at such times jor places, as shall endanger the peace
and welfare of oriics and nati.)tMU|' Let but rulers allow such
liberty for wor»hijv a^ Go<l and niiBre demand, there will ht^
ground lor any body to seek such places or times for social wor*
ship, as o.'.n give just umbrage to any state or government.
Sect. Vlil. — Of a particular Religion professed by the
I Ruling Powers.
I. Anotherl question arises here. If the supreme power of
the state or civil government professes softoe particular revealed
religion, or worships the great God with some peculiar model
and ceremonies of its own, may not the rulers of the state autho-
rise and appoint men to be public teachers of their own religioa
in all the forms and ceremonies tliereof? And may not these meii
celebrate these ceremonies by public authority, and lead ofhefi
into the worship of their God according to these special fomk
and ceremonies ? And may not the rulers appoint these teadien
or priests to be paid out of the public revenue, or by tflhes, &c
that is, tenths or twelfths of the improvement of the land, or by
any'taxes imposed by the government i To this I a nswer,
II. Answer^ That every governor, every teacher, and
every single person seems to have a natural right and liberty not
only to practise their own reli^^ion themselves, but to persuade u
many as they can to worship the God they worship, and that in
and by their own approved forms. If duty to God should not
require it, benevolence and love to our neighbours will incline
men to this: But we roust attempt it so far only as reason and
persuasion can prevail, without any compulsion or force, for con-
science and religion must be ever free : Whatsoever is done by
mere compulsion or terror of men is not hearty and volantary,
and therefore it is not religion, and can never be pleasing to the
great God.
III. But I cannot yet see any sufficient reason why a state
should appoint the peculiarities of any revealed religion, or the
special rites' and ceremonies of any particular worshippers, or the
men who celebrate tliem to be sujiported at the public charge :
For these peculiarities are not necessary to the preservation of the
state, nor to the common outward civil welfare of a people; and
I t hink th6 power of the magistrate reaches no further*
Nor will I venture to say that taxes or tenths, or twelfths,
or any subsidy sliould be raised by the state for any other end,
than the civil welfare of the state requires. If a heathen prince
impose a tenth penny on all his subjects, as a tax to maintain
heatJjen worship, Would a cUrislian williugly pay it, and think
biiUMelf bound iu couadeucc lo do\l\ \.%iivA.^% ^h\^<»!i^ ^^ | watts_works_vol_4.pdf | 207 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | For I am persuaded the great God, the Author of all civil society and government, will never require any such sort of worship, nor at such times or places, as shall endanger the peace and welfare of cities and nations. Let but rulers allow such liberty for worship, as God and nature demand, there will be no ground for any body to seek such places or times for social worship, as can give just umbrage to any state or government.
Sect. VIII.—Of a particular Religion professed by the Ruling Powers.
I. Another question arises here. If the supreme power of the state or civil government professes some particular revealed religion, or worships the great God with some peculiar modes and ceremonies of its own, may not the rulers of the state authorise and appoint men to be public teachers of their own religion in all the forms and ceremonies thereof? And may not these men celebrate these ceremonies by public authority, and lead others into the worship of their God according to these special forms and ceremonies? And may not the rulers appoint these teachers or priests to be paid out of the public revenue, or by times, &c. that is, tenths or twelfths of the improvement of the land, or by any taxes imposed by the government? To this I answer,
II. Answer. That every governor, every teacher, and every single person seems to have a natural right and liberty not only to practise their own religion themselves, but to persuade as many as they can to worship the God they worship, and that in and by their own approved forms. If duty to God should not require it, benevolence and love to our neighbours will incline men to this: But we must attempt it so far only as reason and persuasion can prevail, without any compulsion or force, for conscience and religion must be ever free: Whatsoever is done by mere compulsion or terror of men is not hearty and voluntary, and therefore it is not religion, and can never be pleasing to the great God.
III. But I cannot yet see any sufficient reason why a state should appoint the peculiarities of any revealed religion, or the special rites and ceremonies of any particular worshippers, or the men who celebrate them to be supported at the public charge: For these peculiarities are not necessary to the preservation of the state, nor to the common outward civil welfare of a people; and I think the power of the magistrate reaches no further.
Nor will I venture to say that taxes or tenths, or twelfths, or any subsidy should be raised by the state for any other end, than the civil welfare of the state requires. If a heathen prince impose a tenth penny on all his subjects, as a tax to maintain heathen worship, would a christian willingly pay it, and think himself bound in conscience to do it? Is not this evidently | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
■.■■*
ANB88AY. ' I^
mmmp wby the people called qutkersin onr nkfion at bmne at*
ibRmd, remte to pay the tithea to the clergy of the cbuh:h c^
lulaQdy or dt other chjrMI||( dialvbea, beoraae • t hey preach
■P prttdiae inany thinga flNUigion which tiie quakeni do net' <
kaleve^ which the light of nature and rea^Min doea not dictate,
lad wUdh are not necesaary to the outward and civil wiBUai^ of
■ankind*.
IV. But it may be further 'enquired here, may not those.;
teadiera or publiabers of the civil laws, or the moral duties of .
Ntural religion, which are before allowed to be paid out of the
dyil l ist, that is, by taxes on the people ; I say, may not these
mm take an opportunity, when tlie people are met to hear civil
Hid nioral lectures, at tne same time to instruct the people in tho
kaowledge of the peculiar religion of their governors, and ex^'
hqlrt them to comply with the rites and ceremonies thereof, and
|» j o&i with them in their practice ? To this I anf^er as oefore,
. : V. Answer. That it does not appear plain to. me that taxes
tf a ny libd should ever be impost on the people, in order to
aoQumge and maintain the peculiar ceremonies of sacriiioes,
preachings or ministrations of any supposed reivealed religion
Mjond what is natural, or what is necessary for the state. Such
Issea may perhaps, with as much justice be imposed to main-
bmi, any oUier expensive or curious and capricious humours d[ a«
prince, which have no relation to the civil welfare or to religion,
and besides, this imposition of such a tax might give a disgust
to s ome of the people, who profess a very diiTerent religion, and
kinder or discourage them from coming to (lear the Imws cf the
bud, and lectures of moral virtue, wliich the state requires to be
jNiUiahed and taughtnt that time and in that place. Would not
aehriatian subject under a Pagan or Mahometan prince, think it
bsrd to be required to hear lectures of the Alcoran, and of Ma*
bomet^s follies, or of the reveries of the heathen priests and
poets, of Mars, Bacchus, Apollo, Diana, &c. from \yeek to
iredt, instefid of moral or civil laws ? And-perhaps their consci-
HBses might be much offended at it, and they might be tempted
to n eglect their attendance on, and acquaintance with the civil
uid moral laws, if they are mingled in the same lecture with
^ I do sot by any meant here pretend to Tiodicate the refusal of tithes' and
lata to the charch in oar nation j f or they are to be considered as a civil or
latioaal tax or iacumbrancey belonging to every pirce of laod or hoate bought
vrantad, and so appointed by our laws § and therefore every man knowingly
nyi or hiret his land or his house with this iocumbrai e fixfid on it, and beI<*og-
if t« those whom the stftte appoints to receive and p'^ssei^^ it. But in th** firtt
mg or erecting a civil government of which I am speak *ng throughout this
Bsay, one would not chuse to hftve such laws made, or such taxes or incam*
ranees cstablisbed a^ £ni, which would afford any colour and occaixovi^ toi %^Oel
refttMml or di§ohedieac9 in timtB to come, at may anse from tta\ %^rB:^«t
e€MueieMC00
N 3 | watts_works_vol_4.pdf | 208 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
reason, why the people called quakers in our nation at home or abroad, refuse to pay the tithes to the clergy of the church of England, or of other christian churches, because they preach and practise many things for religion which the quakers do not believe, which the light of nature and reason does not dictate, and which are not necessary to the outward and civil welfare of mankind*.
IV. But it may be further enquired here, may not those teachers or publishers of the civil laws, or the moral duties of natural religion, which are before allowed to be paid out of the civil list, that is, by taxes on the people; I say, may not these men take an opportunity, when the people are met to hear civil and moral lectures, at the same time to instruct the people in the knowledge of the peculiar religion of their governors, and export them to comply with the rites and ceremonies thereof, and join with them in their practice? To this I answer as before,
V. Answer. That it does not appear plain to me that taxes of any kind should ever be imposed on the people, in order to encourage and maintain the peculiar ceremonies of sacrifices, preachings or ministrations of any supposed revealed religion beyond what is natural, or what is necessary for the state. Such taxes may perhaps, with as much justice be imposed to maintain, any other expensive or curious and capricious humours of a prince, which have no relation to the civil welfare or to religion. And besides, this imposition of such a tax might give a disgust to some of the people, who profess a very different religion, and hinder or discourage them from coming to hear the laws of the land, and lectures of moral virtue, which the state requires to be published and taught at that time and in that place. Would not a christian subject under a Pagan or Mahometan prince, think it hard to be required to hear lectures of the Alcoran, and of Ma-homet's follies, or of the reveries of the heathen priests and poets, of Mars, Bacchus, Apollo, Diana, &c. from week to week, instead of moral or civil laws? And perhaps their consciences might be much offended at it, and they might be tempted to neglect their attendance on, and acquaintance with the civil and moral laws, if they are mingled in the same lecture with
* I do not by any means here pretend to vindicate the refusal of tithes and fines to the church in our nation; for they are to be considered as a civil or national tax or incumbrance, belonging to every piece of land or house bought or rented, and so appointed by our laws; and therefore every man knowingly says or bires his land or his house with this incumbrance fixed on it, and belonging to those whom the state appoints to receive and possess it. But in the first xing or erecting a civil government of which I am speaking throughout this may, one would not chuse to have such laws made, or such taxes or incumbrances established at first, which would afford any colour and occasion, for such refusal or disobedience in times to come, as may arise from real scruples conscience. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
IM CIVIL FOWER IV THINGS SACRED*
1
AlcprRDs Rod Talmuds, Rnd Homer's Hymus to the mbble of
bea^lien gods.
VI. Yet I fhinkthis inRy be R^cniired, thRt Rtthe end of the
merRl or civil lectures the magistrRte, when rii Rssewblv «•
gathered^ may Rppoint the lectures, or exercises, or celebrRtions
of bis own. peculiar religion to follpw them, provided the people
have notice of it, and as many as please are permitted to depart
without penalty or re])roacb : And provided always the preacber
is not paid out of the public money, for any thing he does over
and above these moral or civil lectures, which arc needful for the
good of the state,
VII. And it i s certain, this further allowance may be made,
vi^, that as any rich map may at his own private expence, or out
of bis own property maintain poets, philosophers, singers, teach-
ers or priests, to preach and practise tiie doctrines and ceremo-
nies of h is own peculiar religion, provided they teach and act
nothing inconsistent with the welfare of the state ; so a prince or
supreme power, may maintain teachers of the mathematics, phi-
losophers, ]>oets, star-gazers, or priests and prea^iorsdP his re-
ligion, out of that part of his possession or revenue which ii
properly his OWB, or his personal property, and is designed for
the support of liimself and family arid common eqyipage, evcQ
though it may be allotted him by tlie state or the la%vs of the
land. For if there ought to be a toleration of all religions which
interfere not with the good of the state, and private persons may
support the tcajChers and priests of their own religion out of theii
own property, I see no suthcient reason why the supreme power
or the governor should be debarred from the same privilege ; a nc
as he is supposed to be richer than any of the people, so be mai
maintain more priests or preachers of his own religion than othen
can. And this practice might be so managed by the governiuj
powers of any nation, if Uicy are christian, aad truly zealoui
for their religion and tiieir Saviour, that would not in the leas
break iii U|)on human liberty, and yet might give very grea
countenance and encouragement to Christianity, and assist ii
spreading it through all the nation by degrees ; or indeed an]
other religion for which the ruling powers are zealous. I add
also, that a religion thus professed, and supported, by the bene-
ficence of a priiice or supreme powers, may be in some sens(
called an estabUshed i-cli^ion, because it i s supported by the rulers
above and beyond any otiier form of religion.
VIII. But suppose the supreme and legislative powers 0
any state, should join the revenue or taxes, which they rais>
for the public support of government, with that revenue whici
they allow the prince for his private or domestic ex])ence and hii
royaJ eqtu'page, sothatlhcy arc \\c\\. ^\%<\w^\\\^\iA.\ ^^a^^ vi^wSij
prince then a much larger yowi!t \u\mV«AjA*\» ^tQVEivA.vsAa*^'' | watts_works_vol_4.pdf | 209 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | CIVIL POWER IN THINGS SACRED.
Alcorans and Talmuds, and Homer’s Hymns to the rabble of heathen gods.
VI. Yet I think this may be allowed, that at the end of the moral or civil lectures the magistrate, when an assembly is gathered, may appoint the lectures, or exercises, or celebrations of his own peculiar religion to follow them, provided the people have notice of it, and as many as please are permitted to depart without penalty or reproach: And provided always the preacher is not paid out of the public money, for any thing he does over and above these moral or civil lectures, which are needful for the good of the state.
VII. And it is certain, this further allowance may be made, viz. that as any rich man may at his own private expence, or out of his own property maintain poets, philosophers, singers, teachers or priests, to preach and practise the doctrines and ceremonies of his own peculiar religion, provided they teach and act nothing inconsistent with the welfare of the state; so a prince or supreme power, may maintain teachers of the mathematics, philosophers, poets, star-gazers, or priests and preachers of his religion, out of that part of his possession or revenue which is properly his own, or his personal property, and is designed for the support of himself and family and common equipage, even though it may be allotted him by the state or the laws of the land. For if there ought to be a toleration of all religions which interfere not with the good of the state, and private persons may support the teachers and priests of their own religion out of their own property, I see no sufficient reason why the supreme power or the governor should be debarred from the same privilege; and as he is supposed to be richer than any of the people, so he may maintain more priests or preachers of his own religion than others can. And this practice might be so managed by the governing powers of any nation, if they are christian, and truly zealous for their religion and their Saviour, that would not in the least break in upon human liberty, and yet might give very great countenance and encouragement to Christianity, and assist in spreading it through all the nation by degrees; or indeed any other religion for which the ruling powers are zealous. I add also, that a religion thus professed, and supported, by the benefice of a prince or supreme powers, may be in some sense called an established religion, because it is supported by the rulers above and beyond any other form of religion.
VIII. But suppose the supreme and legislative powers of any state, should join the revenue or taxes, which they raise for the public support of government, with that revenue which they allow the prince for his private or domestic expence and his royal equipage, so that they are not distinguished: Has not the prince then a much larger power in his hands to promote his or | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY* IM
peculiar reIi|pon bj money, whether it be Pagan, Turkifth, or
Christian r So far aa 1 c an see, it may be answered thus :
IH. Answer. Surely li|e legislative powers by mingling the
ingenues for the support oif t he government, with that of Uie
domestic expence ana equipage of th)e prhicc's family and court,
have put it Tery much into the power and will of the prince, to
is lay out more or less money yearly for the maintenance and
boDoor of his person, his court and his family as he shall see
fit; always provided that the welfare and honour and offices of
the state suflfer no detriment, but have full allowance made
for them.
In the same manner we may reason about the expences era-
I>kyed in buildings, paintings, mathcraatic sciences or any of his
own curiosities, or for the support of his own peculiar religion.
If he maintain the necessary officers of the state in proper dig*
lity, and keep up the necessary honours of his own court and
household, as the dignity of his ]M)8t requires, be has a liberty to
isve more money by prudence and tliriftiness for any lawful di-
versioaa, or buildings, or philosophical experiments, or the
practice and propagation of his own religion, &c. I say, he
may save so much more of his revenue for such purposes and
practices, than if these civil expences were distinctly settled and
fimitcd by distinct parts of the revenue appropriated to each.
X. But if many of the people should be of a d ifferent seeL
and should find that the prince saves and withholds too mucn
money from the uses of tlic state and his public honour, and that
be expends too much upon the practice and propagation of a re-
ligioQ which they disapprove, it is possible they may grow un-
easy and murmur at the largeness of their taxes imposed on
tbem, which they daily observe to be spent, not in civil govern-
ment, but in propagating a disagreeable religion : And in this
cue every such prince must be left to his own prudence, to judge
how far his zeal to promote any peculiar religion, by such large
and constant expences, should be indulged to the dissatisfaction
of his subjects.
Sect. IX. — Of a Religion established among the Rulers and
Ojicers of the State.
I. After all our enquiries we have not hitherto found any
one religion, whether natural or revealed, or pretending to reve-
lation, which can be authoritatively established by tlie state
through all the nation, and by that authority can justly demand
or require the attendance and compliance of all the people under
any penalty. Let us see then whether some one religion may not
be established among all the ruling powers, and demand the
attendance of the supreme and subordinate magistrates and offi-
cers of t he land, and this would be spmc sort 6t eaVslKiY^^dL | watts_works_vol_4.pdf | 210 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | peculiar religion by money, whether it be Pagan, Turkish, or Christian? So far as I can see, it may be answered thus:
IH. Answer. Surely the legislative powers by mingling the revenues for the support of the government, with that of the domestic expence and equipage of the prince’s family and court, have put it very much into the power and will of the prince, to lay out more or less money yearly for the maintenance and honour of his person, his court and his family as he shall see fit; always provided that the welfare and honour and offices of the state suffer no detriment, but have full allowance made for them.
In the same manner we may reason about the expences employed in buildings, paintings, mathematic sciences or any of his own curiosities, or for the support of his own peculiar religion. If he maintain the necessary officers of the state in proper dignity, and keep up the necessary honours of his own court and household, as the dignity of his post requires, he has a liberty to save more money by prudence and thriftiness for any lawful diversions, or buildings, or philosophical experiments, or the practice and propagation of his own religion, &c. I say, he may save so much more of his revenue for such purposes and practices, than if these civil expences were distinctly settled and limited by distinct parts of the revenue appropriated to each.
X. But if many of the people should be of a different sect, and should find that the prince saves and withholds too much money from the uses of the state and his public honour, and that he expends too much upon the practice and propagation of a religion which they disapprove, it is possible they may grow uneasy and murmur at the largeness of their taxes imposed on them, which they daily observe to be spent, not in civil government, but in propagating a disagreeable religion: And in this case every such prince must be left to his own prudence, to judge how far his zeal to promote any peculiar religion, by such large and constant expences, should be indulged to the dissatisfaction of his subjects.
Sect. IX.—Of a Religion established among the Rulers and Officers of the State.
I. After all our enquiries we have not hitherto found any one religion, whether natural or revealed, or pretending to revelation, which can be authoritatively established by the state through all the nation, and by that authority can justly demand or require the attendance and compliance of all the people under any penalty. Let us see then whether some one religion may not be established among all the ruling powers, and demand the attendance of the supreme and subordinate magistrates and officers of the land, and this would be some sort of established religion. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
200 rivn. tower in tiiivgs SArnpn.
II. I jenquire here tbeo in the first place, whether the sii*
Creme power or powers or legislators of the state may oot make
ws, which shalfqanistiUite aond refni^ Ae retigioo whibh he or
they profess, to be |u*»ctised by all WMi are admitted to the ouil
or military oflioea thereof; aud whether sue|i a law may aS
riefatfully exclude all persbos who refuse to comply with this
rdigion. Some are entirely of iliis opiuion ; and the reason
given for it is this : Sui*i:ly every master in a family may refuse
to take any^scrvant who is not qqalified as he requires; as for
instance, one who does not believe the bible, one who cannol
speak French or Dutch, one who is not willing to wear his
livery, . o r who scruples to take an oath, Here is no injury done t
to any person whatsoever ; f or no man has a right to come into •
another man's house or family, and be made his servant, or to .-
ehjoy any post in bis household, but by his appointment or order. .
Now military and civil oflicers \i\ the state are but as servants in ,
a great family ; and no hurt is done to any subject in their natural .
or civil rights or properties, if thoy are constantly continued as >
Ittbjects under the protection of the ruling powers, though they .
arc not made officers or rulers in the state, because they .have no ,
right to it. To thk inquiry I would make the following answers : \
III. Answer I. It is granted that a master of a family has ,
a right to take or ejiclude what persons he thinks pro|>er for the ,
service and welfare of his own, private house, for they were not ,
members of his family before they were lakeu into it: So the
ruling power may chuse what persons and what officers he
pl(^as:rs for his own household, iiis portion a I aflairs, his guards,
and Lis own public equipage ami honour, without any injury done
to other persons, who never Irad any ircteuce, by station or
merit, to be received into the royal household or the guards, m
a part or member thereof. But the otKcers of a stale, or magis*
ti*atcs of the country, stand in a very (i:ircrcnt character from
the servants in a family, because every subject is aheady a mem-
ber of t he state, and it' he has behaved well therein, he should
at least stand capable of the prefer m cuts aud olliccs of his coun-
try, as what he has merited by his good character and beha-
viour, as a subject in that state of which he is a part or member :
Nor is it reasonable or just, that a capacity of preferment should
be taken from him bv the law, but for some civil crime or mis-
demeanor, because such an incapacify iixed by law, is a publid
reproach or civil punishment. I answer in the second place :
IV. Answer 11. That it is ])ossible the supreme ruling
power, may at present i)rofess a different religion from almost all
the people, or may fall into such different sentiments, and tliea
surelv it dot not seem to be reasonable or fair to confine all infe-
rior magistrates or officers to the religion of the supreme Ruler,
Mud to forbid the peo])le ever to have any ruling officer among | watts_works_vol_4.pdf | 211 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | II. I enquire here then in the first place, whether the supreme power or powers or legislators of the state may not make laws, which shall constitute and require the religion which he or they profess, to be practised by all who are admitted to the civil or military offices thereof; and whether such a law may rightfully exclude all persons who refuse to comply with this religion. Some are entirely of this opinion; and the reason given for it is this: Surely every master in a family may refuse to take any servant who is not qualified as he requires; as for instance, one who does not believe the bible, one who cannot speak French or Dutch, one who is not willing to wear his livery, or who scruples to take an oath. Here is no injury done to any person whatsoever; for no man has a right to come into another man's house or family, and be made his servant, or to enjoy any post in his household, but by his appointment or order. Now military and civil officers in the state are but as servants in a great family; and no hurt is done to any subject in their natural or civil rights or properties, if they are constantly continued as subjects under the protection of the ruling powers, though they are not made officers or rulers in the state, because they have no right to it. To this enquiry I would make the following answers:
III. Answer I. It is granted that a master of a family has a right to take or exclude what persons he thinks proper for the service and welfare of his own private house, for they were not members of his family before they were taken into it: So the ruling power may chuse what persons and what officers he pleases for his own household, his personal affairs, his guards, and his own public equipage and honour, without any injury done to other persons, who never had any pretence, by station or merit, to be received into the royal household or the guards, as a part or member thereof. But the officers of a state, or magistrates of the country, stand in a very different character from the servants in a family, because every subject is already a member of the state, and if he has behaved well therein, he should at least stand capable of the preferments and offices of his country, as what he has merited by his good character and behaviour, as a subject in that state of which he is a part or member: Nor is it reasonable or just, that a capacity of preferment should be taken from him by the law, but for some civil crime or misdemeanor, because such an incapacity fixed by law, is a public reproach or civil punishment. I answer in the second place:
IV. Answer II. That it is possible the supreme ruling power, may at present profess a different religion from almost all the people, or may fall into such different sentiments, and then surely it dot not seem to be reasonable or fair to confine all inferior magistrates or officers to the religion of the supreme Ruler, and to forbid the people ever to have any ruling officer among | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
. AK ESSAY. Ml
then, ^iho fai o f Ifaeir ewn religiois or to biod iIowd all the ofliC
eervy who miHl keep the people under due regulaCioD aod obser*
¥anoe of the lawa^ to a peeiltar religion whwh the bulk of th*
paople ditlike, and perhapa abhor. Would not this univeraal
aepnmtion and oppmhinn of religiomi, probablr beget aoeh a
■Uaiigeneaa and ill-will between the >rulert and the ruled, aa
■ight in a great measure endanj^ -those bonds of union an4
love, and mutusl good offices, which should be always reripro<-
sallT omitttained b^weco the jrulers mod the ruled ? would it n dl
Ism to pcoToke the people to sedition, and oui it be )ever ea*
teemed true poiby to follow such a conduct, as would briny sook
■Mleahrable and dangerous consequeiees with it? I auawef
tynUy:
V. Answer III. Bywayofconcesuon. Whenlhesupnann
rating powers and far the greatest part of the people are of o«e
and the same religion, I think it cannot be unlawful, nor is it i m«
proper for them generally to chuso the subordinate ruling oflicen
out of those persons who are of the same religion wilh tli#
prince tfnd the people : And while things continue so, there may
seem to be gooa reasons for this conduct in the present disposition
of human ajlfnirs. It may help to secure and establish union and
love, and unanimity and mutual respect,, between the rulers and
raled in any government : Wltich is of great importance to tho
welfare of the state. But if tiiere be a very considerable number
of the people professing any other religion, I query whether it
can he political wisdom to exclude them from every public ofBoa
absolutely and imiversaHy without exception ? And if may be
soother querr, whether it m ay be an instance of wise conduct m
toy such nation, to make a law which shall incapacitate a maik
to be an officer in the state, merely because he professes a diflfer*
eot religion ; which diflference in truth, hath nothing to do with
civil government ? Or can it b e proper, to put such a man under
a perpetual disability by the sentence of a law, who is wise and
^ood, who is strictly faithful to the state, who is acceptable to tho
people, and hath spreat personal merit and fitness, to supply a
vacant post of profit or honour ?
And it may be said yet fiirther, tliat in some constitutions of
pivcmmeut, the towns and cities, and particular distriola and
(iiviftions, may have a ri&rht to chuse their own officers ; and
must a man of such an excellont character as I have described^
tod who is much desired by all the inhabitants, he rendered use*
Icsi in government, merely because his conscience obliges him to
U'orsbip God in another manner than the prince does? And
should the people be for ever deprived of their ancient right to
chuse such a person into office, and enjoy tlie benefit of histaleuta
and Virtues? However ith evident, that if a par\.Vcu\at te>a^oik
^epnffcji$edJbjr tbe people and their governors bolU au^tem^ iaAl | watts_works_vol_4.pdf | 212 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
them, who is of their own religion, or to bind down all the officers, who must keep the people under due regulation and observance of the laws; to a peculiar religion which the bulk of the people dislike, and perhaps abhor. Would not this universal separation and opposition of religions, probably beget such a strangeness and ill-will between the rulers and the ruled, as might in a great measure endanger those bonds of union and love, and mutual good offices, which should be always reciprocally maintained between the rulers and the ruled? Would it not tend to provoke the people to sedition, and can it be ever esteemed true policy to follow such a conduct, as would bring such undesirable and dangerous consequences with it? I answer thirdly:
V. Answer III. By way of concession. When the supreme ruling powers and far the greatest part of the people are of one and the same religion, I think it cannot be unlawful, nor is it improper for them generally to chuse the subordinate ruling officers out of those persons who are of the same religion with the prince and the people: And while things continue so, there may seem to be good reasons for this conduct in the present disposition of human affairs. It may help to secure and establish union and love, and unanimity and mutual respect, between the rulers and ruled in any government: Which is of great importance to the welfare of the state. But if there be a very considerable number of the people professing any other religion, I query whether it can be political wisdom to exclude them from every public office absolutely and universally without exception? And it may be another query, whether it may be an instance of wise conduct in any such nation, to make a law which shall incapacitate a man to be an officer in the state, merely because he professes a different religion; which difference in truth, hath nothing to do with civil government? Or can it be proper, to put such a man under a perpetual disability by the sentence of a law, who is wise and good, who is strictly faithful to the state, who is acceptable to the people, and hath great personal merit and fitness, to supply a vacant post of profit or honour?
And it may be said yet further, that in some constitutions of government, the towns and cities, and particular districts and divisions, may have a right to chuse their own officers; and must a man of such an excellent character as I have described, and who is much desired by all the inhabitants, be rendered useless in government, merely because his conscience obliges him to worship God in another manner than the prince does? And should the people be for ever deprived of their ancient right to chuse such a person into office, and enjoy the benefit of his talents and virtues? However it is evident, that if a particular religion be professed by the people and their governors both supreme and | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
tax CIVIL roTER m Tantas sickbp.
uiborclinflte, it i^ay be well enough called the oalional rdl
fpon, siuce tbe greatest ptrt of the nation profeu the sbdh
relifi^on with the aupremc power. io it, and generaUy all Ul<
Bubordinate powers profeu it alao ; tliou^li if it be noi eatab
Jished nnder any legal retiuirenientB and penalties, some persom
may doubt, wlietber it can be so well pronounced an eatablishei
religion in the full {«opricly of the words. In the fourth plao
Vi. Answer IV. Suppose a whole nation, both rulers ani
people should agree in the present age so far, as actually to haw
DO ntaeistrates or offic«*s supreme or subordinate, chosen or ap
pointed, but who profesasuch a peculiar religion as they then'
Helves profess; yet considering that we are all fallible creatures
and that our knowledge is very imperfect, and our opinions ar
very changeable, considering also that the changes and revota
tions of human afiairs, and the situation of them are very wariout
I query whether it b e a piece of wisdom in any state, to mak
^uch laws like the Mcdes and Persians, which shall never b>
altered in all times to come. Who knows what future occur
rcDces may arise, whcrciu it may be necessary for a state to di
that in one age for its own preservation and advantage, whid
was not proper iu former years ? And who knows, what furttae
views mity arise iu the minds of the ruling powers throug'
longer observation and experience, which may shew them hOi
reasonable it is to repeal laws that have been formerly mad<
though at that time, they might generally be thought neceasar]
Surely it can be no piece of wisdom for a person or a &inily or :
kingdom, by any present resolution or law to preclude themaelve
and their posterity for ever from all possible advantages tha
might arise from the change or repeal of it in future timeS' Ii
Uie latit place :
VII. Answer V. I would make the supposition, that th
present religion both of prince and people is heathen idolatrj
and then 1 would make these few queries following : viz.
Query I. If such a law had been made in every nation i
the days of heathenism, to exclude all but heathens and idoUter
from public posts, I query whether the gavemment of all di
European as well as eastern nations, must not have conUnao
for ever heathen ? And whether any secular power or govern
mcnt in Europe, could ever have regularly become diristian
Now surely it would be hard to say, that that could havi
been an equitable law which should for ever exclude a chin
tiau prince from the throne in every nation of Europe, am
forbid christian olliccrs ever to have been establislicd amongs
/hem.
JI. Wlie(herthcnnt\eriAaw\,n\t;a,ttAM>'ft«a*aftft (^'^«bq«
people who m«(I« such a \*w, mi%\w. noV \n larot ^^t^ trfi | watts_works_vol_4.pdf | 213 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | subordinate, it may be well enough called the national religion, since the greatest part of the nation professs the same religion with the supreme power in it, and generally all the subordinate powers profess it also; though if it be not established under any legal requirements and penalties, some persons may doubt, whether it can be so well pronounced an established religion in the full propriety of the words. In the fourth place I answer:
VI. Answer IV. Suppose a whole nation, both rulers and people should agree in the present age so far, as actually to have no magistrates or officers supreme or subordinate, chosen or appointed, but who profess such a peculiar religion as they themselves profess; yet considering that we are all fallible creatures and that our knowledge is very imperfect, and our opinions are very changeable, considering also that the changes and revolutions of human affairs, and the situation of them are very various I query whether it be a piece of wisdom in any state, to make such laws like the Medes and Persians, which shall never be altered in all times to come. Who knows what future occurrences may arise, wherein it may be necessary for a state to do that in one age for its own preservation and advantage, which was not proper in former years? And who knows, what further views may arise in the minds of the ruling powers through longer observation and experience, which may shew them how reasonable it is to repeal laws that have been formerly made though at that time, they might generally be thought necessary Surely it can be no piece of wisdom for a person or a family or kingdom, by any present resolution or law to preclude themselves and their posterity for ever from all possible advantages that might arise from the change or repeal of it in future times. In the last place:
VII. Answer V. I would make the supposition, that the present religion both of prince and people is heathen idolatry and then I would make these few queries following: viz.
Query I. If such a law had been made in every nation in the days of heathenism, to exclude all but heathens and idolaters from public posts, I query whether the government of all the European as well as eastern nations, must not have continued for ever heathen? And whether any secular power or government in Europe, could ever have regularly become Christian Now surely it would be hard to say, that that could have been an equitable law which should for ever exclude a christian prince from the throne in every nation of Europe, and forbid christian officers ever to have been established among them.
II. Whether the understanding and conscience of prince or people who made such a law, might not in time gain further | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY. 203
I^^andknowled^, to as actually to cast oflT their old hcatben
religion, siuee the light of cooscieiice ougtit to be obeyed ? But
mutt every one of Uieiu lose their present civil rights by this
tbeir increaae of knowledge and obedience to God and conscience ?
Most the prince, if ho turns christian, lose all his authority, or
the officers their civil or military power, merely because they
have forsaken idolatry, and worshipped the one true God
through Jesm Christ; still supposing, that all of them are
faithful to fulfil tlicir present |>os(s in the state, |ind - all their
duties to it ? The absurdity of this would yet more abundantly
appear, if the . b ulk of the people were become christians too,
sod longed for a christian magistrate. What must both people
and prince be eternal slaves to such a law, which tlic^ir ancestors
made in the time of ignorance ? Must a christian people for
eT(T be obliged to have heathen magistrates because their heatheo
ancestors once made such a law ? Surely the very light of
nature teaches us that the prince and the people, may join to
reverse such a law whensoever they feel the mischief and slavery
that attends it; and would they be wise, to try the same expm-
ment again, when Uicy have once felt the fnconvenicnce and
bondage of it ?
III. May not some excellent persons be found, who are
fit for any post or oflice in the government, whetlier supreme
or subordinate, who may profess the gospel of Christ, and
thus diCer from the heathen religion which is established by this
law 7 Persons I say, whom the people themselves would wish
to be their rulers and governors, and persons who by the consti-
tution ha%e as much riglit to it as any others, excejuing only
their peculiar religion. In an elective government, why should
tlie jieople be forbid to chuse such supreme governors among
them, only because they arc christians ? And why should the
supreme power in anv kingdom or government whatsoever, be
forbid to make the httest persons he can find, officers in the
army and the state, merely because they are christians ? Or if
particular cities or towns or counties have a right by the consti-
tution to chuse their own magistmtes or officers, why should
they be hindered from enjoying the benefit of such magistrates
aft are supjM>sed to be wisest and fittest, merely because they
pruless Christianity ? Can tliis b^ for the welfare of the state
Hhich the rulers and the ruled are all bound to consult ? Can
it b e any advantage to a state to have worse officers chosen into
my post, supreme or subordinate, and to have much fitter per-
ions rejected, and that merely because they hold some christian
opinions and practices, which have nothing to do with the state
any further, than to teach and incline all men in all stations to
make mankind more safe and lia}>py.
VIII. Thus far may be argued, if the religjioiu we fintXtA^ | watts_works_vol_4.pdf | 214 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
light and knowledge, so as actually to cast off their old heathen religion, since the light of conscience ought to be obeyed? But must every one of them lose their present civil rights by this their increase of knowledge and obedience to God and conscience?
Must the prince, if he turns christian, lose all his authority, or the officers their civil or military power, merely because they have forsaken idolatry, and worshipped the one true God through Jesus Christ; still supposing, that all of them are faithful to fulfil their present posts in the state, and all their duties to it? The absurdity of this would yet more abundantly appear, if the bulk of the people were become Christians too, and longed for a christian magistrate. What must both people and prince be eternal slaves to such a law, which their ancestors made in the time of ignorance? Must a christian people ever be obliged to have heathen magistrates because their heathen ancestors once made such a law? Surely the very light of nature teaches us that the prince and the people, may join to reverse such a law whensoever they feel the mischief and slavery that attends it; and would they be wise, to try the same experiment again, when they have once felt the inconvenience and bondage of it?
III. May not some excellent persons be found, who are fit for any post or office in the government, whether supreme or subordinate, who may profess the gospel of Christ, and thus differ from the heathen religion which is established by this law? Persons I say, whom the people themselves would wish to be their rulers and governors, and persons who by the constitution have as much right to it as any others, excepting only their peculiar religion. In an elective government, why should the people be forbid to chuse such supreme governors among them, only because they are Christians? And why should the supreme power in any kingdom or government whatsoever, be forbid to make the fittest persons he can find, officers in the army and the state, merely because they are Christians? Or if particular cities or towns or counties have a right by the constitution to chuse their own magistrates or officers, why should they be hindered from enjoying the benefit of such magistrates as are supposed to be wisest and fittest, merely because they profess Christianity? Can this be for the welfare of the state which the rulers and the ruled are all bound to consult? Can it be any advantage to a state to have worse officers chosen into any post, supreme or subordinate, and to have much fitter persons rejected, and that merely because they hold some Christian opinions and practices, which have nothing to do with the state any further, than to teach and incline all men in all stations to make mankind more safe and happy.
VIII. Thus far may be argued, if the religions are entirely | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
20-4 CIVIL POWER IN THITJ5S SACRED.
diflR^rentiDthe Tery foundations end substance of them, aH iht
heathen and the christian. But if the religions in contest be
-very nearly the same, and differ only in some circumstantials,
there can never be so much reason, why there should be so great
a difference made between Ihem in the disposal of public offices
of trust or profit ; f or the dangers of any khid that can :mse
from ^iicij promiscuous officers is ::ct so great or formidable.
This therefore in such enquiries should always come into tiie
eunsidenftio^
IX. But after all, if in any nation a great majority of the
people together with the supreme rulers, h : of one religion or
one sect, bik! scvcraP othersects of the same riliglon are (iisper-
»ed throughout the land, I cannot sec any hurt m it, as I said
before, if the ruling power* generally cinibc and aj>poini per-
sons of t heir own sect to be officers of the utate ; supposing still
they do not exclude others by a law, and thereby lay a public
reproach or odium upon those who have no way deserved it. If
tbere be a just and complete toleration of every such sect or re-
figion, as doth not hinder the public ])eace of ^.^ state, I do
not see that the lesser sects liave reason to complain, that
they are not actually made rulers and officers of the state ; pro-
-vided always that there are no offices of burden and expence im-
posed upon them, while they are not called into any offices of
honour or profit.
And if there are persons of worth and value, very fit in
all re.spects to sustain public offices, and yet are of a different
religion or different sect from the chief rulers and the bulk of
the people, I think it must be determined by the wisdom of the
rulers to judge wiiere the superior balance lies, between the
advantages arising from the i^ood qualifications of the person,
and the dangers w hieh may arise from the difference of his re-
ligion ;a nd accordingly they must determine whether it be fit t6
entrust him with any such public office or no, to which he has
no claim by nature or by law. Her » an objection will arise
from Miis concession, viz. If the suj)r n»e riilers should judge,
that tlie superior balance of wisdom liesiik guni ding against the
danger of persons of a dilTer^nt religion constantly, why may
not tliis be expressed and confirmed by a law, which is but the
constant and fitial detcriui nation of the supreme rulers ? Bui I
answer as before,
I. That, perhaps, it w ould not be /jst by a law, to lay any
mark of infamy, any public odium or civil incapacity on persons,
merely on account of their religion, where in all other respects
they deserve wtll of tho state. Besides,
II. The present determination -.f any supreme ruler not
io make such or such a man an officer or magistrate, because
of the rulor^n /ealousy of his reVvgxow, tq«cc\vci^ \>\\t lo the pre- | watts_works_vol_4.pdf | 215 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | different in the very foundations and substance of them, as the heathen and the christian. But if the religions in contest be very nearly the same, and differ only in some circumstantials, there can never be so much reason why there should be so great a difference made between them in the disposal of public offices of trust or profit; for the dangers of any kind that can arise from such promiscuous officers is not so great or formidable. This therefore in such enquiries should always come into the consideration.
IX. But after all, if in any nation a great majority of the people together with the supreme rulers, be of one religion or one sect, and several other sects of the same religion are dispersed throughout the land, I cannot see any hurt in it, as I said before, if the ruling powers generally chase and appoint persons of their own sect to be officers of the state; supposing still they do not exclude others by a law, and thereby lay a public reproach or odium upon those who have no way deserved it. If there be a just and complete toleration of every such sect or religion, as doth not hinder the public peace of the state, I do not see that the lesser sects have reason to complain, that they are not actually made rulers and officers of the state; provided always that there are no offices of burden and expence imposed upon them, while they are not called into any offices of honour or profit.
And if there are persons of worth and value, very fit in all respects to sustain public offices, and yet are of a different religion or different sect from the chief rulers and the bulk of the people, I think it must be determined by the wisdom of the rulers to judge where the superior balance lies, between the advantages arising from the good qualifications of the person, and the dangers which may arise from the difference of his religion; and accordingly they must determine whether it be fit to entrust him with any such public office or no, to which he has no claim by nature or by law. Here an objection will arise from this concession, viz. If the supreme rulers should judge, that the superior balance of wisdom lies in guarding against the danger of persons of a different religion constantly, why may not this be expressed and confirmed by a law, which is but the constant and final determination of the supreme rulers? But I answer as before,
I. That, perhaps, it would not be just by a law, to lay any mark of infamy, any public odium or civil incapacity on persons, merely on account of their religion, where in all other respects they deserve well of the state. Besides,
II. The present determination of any supreme ruler not to make such or such a man an officer or magistrate, because of the ruler’s jealousy of his religion, reaches but to the pre- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY.
205
aeot (ifn« and the present situation of affairs, and this Kill an'-*
iwer all tfie just and reasonable purposes of a supreme ruler :
But to eatabfish auch a law, lays a long aud constant odium^ or
public reproach as well as incapacity, on that whole sect or party
K>r time to come, when it may be the best interest of the ataie to
have that very officer, or a magistrate of that religion, choaea
or fixed in such a station. See section ix. And,
III. I enquire, whether in many cases this would not be
(band direct persecution for conscience : If cvcr^ jvorthya
man be employed for several years in a heathen ccmntry, in aa
office of honour or profit, or both, and he be convinced and pro-
fesses cliristianit}, would not such a lur, which exc!u'leschria-
tiaus fr ' n a^li offices, turn him out or his place and hvelihood,
8D(1 ]?erbap8 leave him and his family to starve ? The same case
ua/ happen, where any law is made to seclude any diiierent itets
of the aarae rcUgion from all offices.
X. Yet in order to secure the peace and welfare of tlie staler
and the common good of mankind, which is the great end of
government, I would here venture to en<]uire whether there are
not two sorts of persons, who may be constantly and rightfully
excluded even by a law, from any supreme or subordiuate offices
in the state, and tliat merely upon the account of their religion or
some wicked articles in it.
XI. thirst. When the religfcp which any parson professes^
contains auch pernicious articles in it, and especially if it haa
been frequently attended with such correspondent practices from
time to time, as give abundant evidence and example that the
principles of that religion, encourage and authorize men to in-
Tsde the peace of the state, the rights of the prince, and -the
civ^ii or religious liberties, the property and welfare of the peo-
ple. Thence I wouli take leave to enquire, whether or no the
popish religion, by its persecuting and bloody principles, as well
as by its subjection to a foreign potentate or prince, even the
Pope of Rome, who pretends to absolve men from the most
solemn and sacred bonds ; I say, whether this Roman religion
bas not made it effectually appear, that neither princes nor peo-
ple can be safe wheresoever the papists have power^ : F or I take
all those principles of religion which allow the deposing of
^ Let it be observed here, that this icheme does not allow any prince or
siste to persecute the papisu in t!ie least degrer on the account uf their worship*
pio^ ioiSjcSi or making a pi^ce of brf^ad their God, and adoring it as the body
of Je<ua Christ ; nor for any foolerit s or idohtries m their relij^ion, which do not
■•jure the public welfare in things nnt'iriil or citiK Not a farthing of their
■fe<>ar J, nor a hair of th^-ir head should ie taken away on this account. But if
lii<57 Will profess aud miintain such gpiuiuos and principles a1>out'ihf p hirers of a
priest or a pvpe to absolve them of their oath^i and to break all their bands of
dsty to the cir i g overnuif^nr, and to their fellow subjectSf 1 see not how thejr
ceo cleim any protectiou fro.jj the state, iDi^ch lesiac adiiii«t';on \lk\Q%a^ ^%VS)1
trust or profit, at appears in the ntxi paragraphs. | watts_works_vol_4.pdf | 216 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
sent time and the present situation of affairs, and this will answer all the just and reasonable purposes of a supreme ruler:
But to establish such a law, lays a long and constant odium, or public reproach as well as incapacity, on that whole sect or party for time to come, when it may be the best interest of the state to have that very officer, or a magistrate of that religion, chosen or fixed in such a station. See section ix. And,
III. I enquire, whether in many cases this would not be found direct persecution for conscience: If ever go worthy a man be employed for several years in a heathen country, in an office of honour or profit, or both, and he be convinced and professes Christianity, would not such a law, which excludes Christians from all offices, turn him out of his place and livelihood, and perhaps leave him and his family to starve? The same case may happen, where any law is made to seclude any different sects of the same religion from all offices.
X. Yet in order to secure the peace and welfare of the state, and the common good of mankind, which is the great end of government, I would here venture to enquire whether there are not two sorts of persons, who may be constantly and rightfully excluded even by a law, from any supreme or subordinate offices in the state, and that merely upon the account of their religion or some wicked articles in it.
XI. First, When the religion which any person professes, contains such pernicious articles in it, and especially if it has been frequently attended with such correspondent practices from time to time, as give abundant evidence and example that the principles of that religion, encourage and authorize men to invade the peace of the state, the rights of the prince, and the civil or religious liberties, the property and welfare of the people. Thence I would take leave to enquire, whether or no the popish religion, by its persecuting and bloody principles, as well as by its subjection to a foreign potentate or prince, even the Pope of Rome, who pretends to absolve men from the most solemn and sacred bonds; I say, whether this Roman religion has not made it effectually appear, that neither princes nor people can be safe wheresoever the papists have power*: For I take all those principles of religion which allow the deposing of
* Let it be observed here, that this scheme does not allow any prince or state to persecute the papists in the least degree on the account of their worshiping images, or making a piece of bread their God, and adoring it as the body of Jesus Christ; nor for any fooleries or idolatries in their religion, which do not injure the public welfare in things natural or civil. Not a farthing of their money, nor a hair of their head should be taken away on this account. But if they will profess and maintain such opinions and principles about the powers of a priest or a pope to absolve them of their oaths, and to break all their bands of duty to the civil government, and to their fellow subjects, I see not how they can claim any protection from the state, much less an admission into any post of trust or profit, as appears in the next paragraphs. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
906 CIVIL rwcR t<i things sacked.
kings aod the perscctiting of people, merely on aocc^tlt of re«
ligion, to be unjust in themselves, and inconsistent with the i
welfare of any state ; and consequently I query whether any r
wise Slate should ever admit of such rutei^ or officers in any
post wiiatsoever of high or low degree, unless they can first
clear themselves from these wicked principles. In the second -
place, i
XII. Secondly, I enquire whether persons, whose religion
^ill notfyeH^ them to give eflfeclual security of their allegiance
to their superiors in the government, or security to the people of -
their protection, I say, whether persons of such a religion as in- =
dulgcs men in the violati|h of all such bonds of security, can be "
safely admitted to be supreme or subordinate officers in any
state: For such officers cannot faithfully stipulate or contract
widi their prince to serve liim ; nor can rulers or princes of such ^
a religion stipulate with their people lo be faithful in their office : '
Nor do 'I see any way how such a religion can effix;tually secure "
the distinct rights either of people or prince, unless this part of
it be absolutely and effectually renounced.
XIII. And indeed, as I have hinted before, such persons
among the people who cannot engage by l)onil:s laid upon con^ '
science for their allegiance and faithfulness to any civil govern- '
ment, or who think their religion allows them to brettk those '
bonds for the sake of their minion, 1 do not see how they can '
claim common protection under any state or government wliat*
soever ; ami therefore I think with more abundant evidence,
they may be very rightfully excluded by a law from any office
therein. And we may be well assured that that religion can ne-
ver be from God which allows no secure stipulution between
prince and people; that is in short, which allows no mutual secu-
rity in c ivil government, which in general is an ordinance of God
for the good of mankind.
Sect. X. — Of the Power of the Prince in every Worshipping
Assembly,
I. Though the supreme power of any state, has no righ^
to impose the profession or practice of any one peculiar religi
upon the people, yet since civil government is an ordinance o
God as the Gocl of nature for the welfare of mankind, tlie su "
preme power in any nation may possibly have a right to comnian
several things to be done in every assembly that meets for divin
wor^ihip : As,
II. 1. I think they niay give it in charge to every religio
society, as they are members of the state, that sometimes i
least, and u]>on proper occasions, they should preach up mor
duties to men^ as wcU as the duties of piety towards (Jud ; th | watts_works_vol_4.pdf | 217 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | kings and the persecuting of people, merely on account of religion, to be unjust in themselves, and inconsistent with the welfare of any state; and consequently I query whether any wise state should ever admit of such rulers or officers in any post whatsoever of high or low degree, unless they can first clear themselves from these wicked principles. In the second place,
XII. Secondly, I enquire whether persons, whose religion will not permit them to give effectual security of their allegiance to their superiors in the government, or security to the people of their protection, I say, whether persons of such a religion as indulges men in the violation of all such bonds of security, can be safely admitted to be supreme or subordinate officers in any state: For such officers cannot faithfully stipulate or contract with their prince to serve him; nor can rulers or princes of such a religion stipulate with their people to be faithful in their office: Nor do I see any way how such a religion can effectually secure the distinct rights either of people or prince, unless this part of it be absolutely and effectually renounced.
XIII. And indeed, as I have hinted before, such persons among the people who cannot engage by bonds laid upon conscience for their allegiance and faithfulness to any civil government, or who think their religion allows them to break those bonds for the sake of their religion, I do not see how they can claim common protection under any state or government whatsoever; and therefore I think with more abundant evidence, they may be very rightfully excluded by a law from any office therein. And we may be well assured that that religion can never be from God which allows no secure stipulation between prince and people; that is in short, which allows no mutual security in civil government, which in general is an ordinance of God for the good of mankind.
Sect. X.—Of the Power of the Prince in every Worshipping Assembly.
I. Though the supreme power of any state, has no right to impose the profession or practice of any one peculiar religion upon the people, yet since civil government is an ordinance of God as the God of nature for the welfare of mankind, the supreme power in any nation may possibly have a right to command several things to be done in every assembly that meets for divin worship: As,
II. 1. I think they may give it in charge to every religious society, as they are members of the state, that sometimes least, and upon proper occasions, they should preach up more duties to men, as well as the duties of piety towards God; that | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY. • f07
they diouU teacli mdn to be honest and faidiful, fft b e kind and
eompastioDale, to be sober and temperate, and to be di4iful to
their dvU governors in all tliose things which the civil powers
have a*right to demand ; a nd that they should preach against per-
sonal and social vices, as slander, theft, adultery, drunkenness,
barrelling, murder, cruelty, cheating, faction, sedition, tumult,
iebellioo, and the raising animosities and disturbances in the
state : Especially where the magistrates, as St. Paul expresses
it, a re not a terror to good works but to the et'i&niHf are th§>
ndmtters of God for good. This is the design of St. PauPs
advice, Rom. xiii. 1 — 1. Let every soul be subject to the higher
fowers. — Whosoever resist eth thepowa^ resisteth the ordinance of
God: — For rulers are not a terror to good works but to the evil.
^Vherefore ye must needs be subject, not only for wrath, that
is, ibr fear of punishment, but also for consciefice-sake. For^
for this cause pay you tribute also. And he repeats such kind
of advice to Titus the preacher. Tit. iii 1, 2. — Put them in
mindf to be subject to principalities and powers, to obey ma^
gistrates, to be ready to every good work, to speak evil of no
man, &c. All these tilings being necessary to preserve the civil
government and the state in welfare and peace, as well as neces^
sary and essential parts of all tlic religions that are good for any
thing in the world, I think it may lie within the province of the
supreme power to require that tiiepeople is their religious assem-
blies, among other lesions, shoura be instructed in these matters
at eonvenient seasons.
III. 2. 1 think the supreme power may require also that
amongst the addresses oi^ prayers for temporal blessings which
are offered up to their God by any societies of men, there should
be some petitions put up for the welfare of the government :
Surely every man should pray for a spirit of wisdom an<i justice,
and the best of divine blessings upon their rulers. This is the
instruction of the apostl2s to all christians, though it was sup-
posed they l ived then under heathen governments ; 1 Tim. ii. 1.
/ exhort therefore thai Jir$t of all supplications, prayers, interces-
sions, and g ivinjT of thanks be made Jar all- men ; J o r kings and
oil that are in authority, that under them we may leada quiet
and peaceable lite in all godlintss and honesty.
IV. 3. If magistrates may require every religious assembly,
meeting for 'instruction and prayer, to have lessons of moral
duty and allegiance taugtit them, and to have prayers ofTered up
for the governors in times of prosperity and peace, may they not
also when any calamity or danger attends the state or nation, by
war, famine, pestilence, lumults, &c. I say, may they not at
such seasons appoint a certain day or hours of the day for
^orishipping assemblies, each to address their God in a wa) | watts_works_vol_4.pdf | 218 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
they should teach men to be honest and faithful, to be kind and compassionate, to be sober and temperate, and to be dutiful to their civil governors in all those things which the civil powers have a right to demand; and that they should preach against personal and social vices, as slander, theft, adultery, drunkenness, quarrelling, murder, cruelty, cheating, faction, sedition, tumult, rebellion, and the raising animosities and disturbances in the state: Especially where the magistrates, as St. Paul expresses it, are not a terror to good works but to the evil, and are the ministers of God for good. This is the design of St. Paul's advice, Rom. xiii. 1—7. Let every soul be subject to the higher powers.—Whosoever resisteth the power, resisteth the ordinance of God:—For rulers are not a terror to good works but to the evil.—Wherefore ye must needs be subject, not only for wrath, that is, for fear of punishment, but also for conscience-sake. For, for this cause pay you tribute also. And he repeats such kind of advice to Titus the preacher, Tit. iii 1, 2.—Put them in mind, to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, &c. All these things being necessary to preserve the civil government and the state in welfare and peace, as well as necessary and essential parts of all the religions that are good for any thing in the world, I think it may lie within the province of the supreme power to require that the people in their religious assemblies, among other lessons, should be instructed in these matters at convenient seasons.
III. 2. I think the supreme power may require also that amongst the addresses or prayers for temporal blessings which are offered up to their God by any societies of men, there should be some petitions put up for the welfare of the government: Surely every man should pray for a spirit of wisdom and justice, and the best of divine blessings upon their rulers. This is the instruction of the apostles to all Christians, though it was supposed they lived then under heathen governments; 1 Tim. ii. 1. I exhort therefore that first of all supplications, prayers, intercessions, and giving of thanks be made for all men; for kings and all that are in authority, that under them we may lead a quiet and peaceable life in all godliness and honesty.
IV. 3. If magistrates may require every religious assembly, meeting for instruction and prayer, to have lessons of moral duty and allegiance taught them, and to have prayers offered up for the governors in times of prosperity and peace, may they not also when any calamity or danger attends the state or nation, by war, famine, pestilence, tumults, &c. I say, may they not at such seasons appoint a certain day or hours of the day for worshipping assemblies, each to address their God in a way | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
808 CIYIL POWER IN THINGS 8ACKEI>.
0
of prayer^) 4bat these dangers may be prevented, or these
calamities removed ? Such a civil api)ointmcnt does not so
mucli ds pretend to make the day sacred, and I think it cannot
be reasonably scrupled by persons of any religion upon that
account.
V. I have turned this question on all sides in my thoughtS|
and I cannot at present sec any criminal imiHisition upon coi^
science in such demands of the government : For if the day
^ whicli happ^ to be appointed by the magistrate for such a
purpose, is held sacred by any religious party in the land,
yet surely prayers for the welfare of the state and the nation
can never be sinfully o&red up upon such a sacred day, that
is, it can be no profanatmn of tlic day to make such addresses
to God. And on the other hand, if the day be not held sa-
creil, tiie hours appointed to this service are not to be supposed
to engross so much time as to hinder them from the busi-
nesses of t he civil life, beyond what is required by the necessities
of the state, or the obligation of the people to promote tlie public
welfare.
\h And if seasons of prayer may be commanded by the
government in cases of public calantity or danger, we may by
the same reason conclude also, that seasons ot public thanks-
giving may b e appointed upon any national occasion of returning
thanks for public health, peace, and plenty, or special ilelive«
' ranee from distr^s or danger : Always provided thai every
religious assembly be i)f|i^iiiittcd to worship their God in their
own* way and manner on such appointed seasons ; f or those
actions ol' thanksgiving seem to be a part of natural social re-
ligion, in w hich the welfare of the state is concerned. Perhaps
it will be objected here, that by this rule our King James the
second, might appoint a day of |)rayer against King William,
or the Prince of Orange, when he came really for the delive-
rance of t he nation from tyranny; or he might appoint a thanks-
giving for the Wrth of the spurious Prince of Wales or the
Preten'der ; f or princes will make themselves judges whether
occurrences are national dangers or benefits. Answer. W^here
such things happen, every single person must be a judge of
his own aclions according to conscience, and must never trifle
witli God to obey the coiiynands of a king ; nor will the com-
mands of a king lay any obligations on conscience in such cases,
virherc it i s dubious on which side the true weli'are of the nation
stands. But in all cases where the danger or the benefit of a
nation is most apparent and certain, and universally agreed, I
* Lfst it should be ofj^cted here, that no map^istrate may appoint idoUtCft
on any day to worship idoU or f-l'**^ eods, 1 would saj*, that the form of the
proclamation or public commund, should only in general express the worship of
Gntf, whif.h if Buy braihen subjects apply to fdlie ^uds, the magistrate if Dot t«
blamv, ia my opiuioa. | watts_works_vol_4.pdf | 219 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | of prayer*, that these dangers may be prevented, or these calamities removed? Such a civil appointment does not so much as pretend to make the day sacred, and I think it cannot be reasonably scrupled by persons of any religion upon that account.
V. I have turned this question on all sides in my thoughts, and I cannot at present see any criminal imposition upon conscience in such demands of the government: For if the day which happens to be appointed by the magistrate for such a purpose, is held sacred by any religious party in the land, yet surely prayers for the welfare of the state and the nation can never be sinfully offered up upon such a sacred day, that is, it can be no profanation of the day to make such addresses to God. And on the other hand, if the day be not held sacred, the hours appointed to this service are not to be supposed to engross so much time as to hinder them from the businesses of the civil life, beyond what is required by the necessities of the state, or the obligation of the people to promote the public welfare.
VI. And if seasons of prayer may be commanded by the government in cases of public calamity or danger, we may by the same reason conclude also, that seasons of public thanksgiving may be appointed upon any national occasion of returning thanks for public health, peace, and plenty, or special deliverance from distress or danger: Always provided that every religious assembly be permitted to worship their God in their own way and manner on such appointed seasons; for those actions of thanksgiving seem to be a part of natural social religion, in which the welfare of the state is concerned. Perhaps it will be objected here, that by this rule our King James the second, might appoint a day of prayer against King William, or the Prince of Orange, when he came really for the deliverance of the nation from tyranny; or he might appoint a thanksgiving for the birth of the spurious Prince of Wales or the Pretender; for princes will make themselves judges whether occurrences are national dangers or benefits. Answer. Where such things happen, every single person must be a judge of his own actions according to conscience, and must never trifle with God to obey the commands of a king; nor will the commands of a king lay any obligations on conscience in such cases, where it is dubious on which side the true welfare of the nation stands. But in all cases where the danger or the benefit of a nation is most apparent and certain, and universally agreed,
* Lest it should be objected here, that no magistrate may appoint idolaters on any day to worship idols or false gods, I would say, that the form of the proclamation or public command, should only in general express the worship of God, which if any heathen subjects apply to false gods, the magistrate is not to blame, in my opinion. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY. "809
ink • princb may require the religious assistknce of the people
r t he cml welfare*
VII. And perhaps it mav not be unlawful, for the dvil
wer to lay some small penalty upon those, who without just
cuse wilfully and rebeftiously oppose or renounce any such
igious services for the state, that is, in cases of most appa-
ll danger or blessing : And perhaps a heavier penalty may be
(kiiuted for such obstinate and stubborn spirits, as will boldly
Asact any thing in public, in such a way of sport or labour,
^' which will be a manifest and public hindrance to the sacred
ices required by the magistrate, on the days appointed for
blic prayer or thankfulness. We fin^ the king or Nineveh^
M) was a heathen, was led by the lig6t of nature to appoint^
a very strict manner, such a day of humiliation and prayer
tHighout the city, when they were in imminent danger of
ktruction under the threatening^ of God, by the mouth of
nah his prophet, Jonah iii. 5 — 10. And as the light of nature
1 r eason seem to dictate it, so the success of it w as agreeable
lieir desires, and tlie threatened desolation wM. prevented,
hcther the king had a right to command the cenJInonies of
kclolh and ashes indeed may bear a dispute foui so far as
an see, their crying viightily unto their god^ on some ap-
nted day, might be a very lawfid and proper command
m their king, as a father and protector of the people, and
should think the people might be bound to obey it. But
1, as I said before, it must be in such cases only, where they
! satisfied the true interest and welfare of the nation demands
In dubious cases every man must have leave to judge for
iself, and no man's conscience should be bound to pray
those things which he believes in his heart to be a public
evance or danger, or to pray against what he believes to be
ublic blessing, however the civil powers may enjoin or re-
ire it.
VII. Here then it will be said, if the magistrate may for-
any thing that gives public interruption to the solemnity of
h national fasting or thanksgivinc^ days by laws and penalties,
evident cases of Matioiial dangers or blessings, or may he
by laws and penalties forbid also the common labours or
rts of men on those days, which he himself believes sacred
God and religion ? This argument may be further enforced
s : In a christian country, where prince and people are chiefly
istians, may not the prince forbid all his subjects, whether
istians or pagans, Turks or Jews, to labour or sport publicly
[he first day of the week, since it is manifest that the indul*
ice of such sports or labours on that day would be an offence
I a snare to the christians, a means of corrupting their chil-
!n and famijie^^ &c. and binder Uiem in the U^u\ti<^ ot \!(i% | watts_works_vol_4.pdf | 220 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | AN ESSAY.
VII. And perhaps it may not be unlawful, for the civil power to lay some small penalty upon those, who without just cause wilfully and rebelliously oppose or renounce any such religious services for the state, that is, in cases of most appa-t danger or blessing: And perhaps a heavier penalty may be pointed for such obstinate and stubborn spirits, as will boldly insact any thing in public, in such a way of sport or labour, which will be a manifest and public hindrance to the sacredices required by the magistrate, on the days appointed for public prayer or thankfulness. We find the king of Nineveh, so was a heathen, was led by the light of nature to appoint, a very strict manner, such a day of humiliation and prayer throughout the city, when they were in imminent danger of destruction under the threatenings of God, by the mouth ofnah his prophet, Jonah iii. 5—10. And as the light of nature and reason seem to dictate it, so the success of it was agreeable their desires, and the threatened desolation was prevented. Whether the king had a right to command the ceremonies of cloth and ashes indeed may bear a dispute. But so far as can see, their crying mightily unto their god, on some appointed day, might be a very lawful and proper command from their king, as a father and protector of the people, and should think the people might be bound to obey it. But I, as I said before, it must be in such cases only, where they satisfied the true interest and welfare of the nation demands.
In dubious cases every man must have leave to judge for himself, and no man’s conscience should be bound to pray for those things which he believes in his heart to be a public evance or danger, or to pray against what he believes to be public blessing, however the civil powers may enjoin or re-ire it.
VII. Here then it will be said, if the magistrate may for any thing that gives public interruption to the solemnity of national fasting or thanksgiving days by laws and penalties, evident cases of national dangers or blessings, or may he by laws and penalties forbid also the common labours or parts of men on those days, which he himself believes sacred God and religion? This argument may be further enforced as: In a christian country, where prince and people are chiefly Christians, may not the prince forbid all his subjects, whether Christians or pagans, Turks or Jews, to labour or sport publicly the first day of the week, since it is manifest that the indulgence of such sports or labours on that day would be an offence to the christians, a means of corrupting their children and families, &c. and hinder them in the learning or the | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
SIO CIVIL rowEA IN TUlh'GS HACRED.
celfbratiun^of thetdirbtiao rcIigioD? To answer ilii* quettios
itiipartially,
IX. Answer, Iict us (urn the tables, and suppose the ruling
powers, and the greatest part of the pcdplc to be Mahometans;
and tlien cniiuirc, whether they may not commaud every penOB
of what religion soever, to abstdu from all public ajtorts and
tahours oa a Friday, because it is manifest that the indulgence
of them would be an offence to Alahomctans, and a means, of
hindering their children and families from the leamin? or cde-
hration of some parts of Uie Mahometan worship. If this be
allowed, it is certain, whatsoever a Mahometan prince has ■
right to do in his own country, a christian prince baa a right to
(lu the same in Lis. But unless Uiis prohibition of public sports
and labours on any cei'tajn day, can be reasonably construed to
the natural and civi! welfare of the stale or the people, it may
be doubled wlR'thcr any ])rlnce, either heathen, christian, or
Mahometan, hax a rif^ht lo forbid auy of his people to gettbar
livelihood by public labour one day in a week, merely becanse it
is accounted religious and sacred, by him and the greatest part of
his subJeC^. 1 BBy,this may be doubled and would bear n diapole*
nor will Iprttend to determine here absolutely oD this argomeot.
X. Therefore I sdd further : Qod himself when he was
king of the Jews, or their civil ruler, appointed one day in
seven, thai is, Saturday or their sahbalh, as a projier aeason for
the natural rest and repose of animals, both of man and beatf,
as well as for his owit worBhip in public assembUcs, and that vo-
der severe penalties ; and ihe stronger tuithin the gatet was
obliged to submit to it. It is true, the great God well Knew that
one day in seven was (he most proper and just proportion of
time for the rest and repose of animai nature, and for the cele-
bration ofp ublic rehgiou : And tlierefnre princes and atates wbo
know this, should appoint the same proportion. But sioce God
as the king of the Jews, appointed this seventh-day, there seems
to be some reason for us to say, that even princes who kuow not
this divine appointmeiil, may assume this authority to require
their subjects to devote oite day in seven, or ten, or twelve to the
rest and repose of natuie, for tlie God of nature has informed
us by Hie fourth commandment, this is for the good of the peo-
ple: And the prince may forbid, at least, ail public labours on
that day, and public diversions too, Uiat all his subjects may
have leisure, and may be encouraged to maintain and practise
some religion, and to pay some |Hibtic worship to their God
without interruption or molestation. This seems also to be need-
ful for t he civil interest of the slate or the whole people, as hat
been proved before. But as this day was Saturday when God
was tlie king of the Jews, so in a Mahometan country tbis
day will be Friday ; i n a christian nation it nill be Sunday ;
in bcatbca nations peiha^ ot.V«t ^^% NtwWVw v^i^we&xA^ w. | watts_works_vol_4.pdf | 221 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | celebration of the christian religion? To answer this question impartially,
IX. Answer. Let us turn the tables, and suppose the ruling powers, and the greatest part of the people to be Mahometans; and then enquire, whether they may not command every person of what religion soever, to abstain from all public sports and labours on a Friday, because it is manifest that the indulgence of them would be an offence to Mahometans, and a means of hindering their children and families from the learning or celebration of some parts of the Mahometan worship. If this be allowed, it is certain, whatsoever a Mahometan prince has a right to do in his own country, a Christian prince has a right to do the same in his. But unless this prohibition of public sports and labours on any certain day, can be reasonably construed to the natural and civil welfare of the state or the people, it may be doubted whether any prince, either heathen, christian, or Mahometan, has a right to forbid any of his people to get their livelihood by public labour one day in a week, merely because it is accounted religious and sacred, by him and the greatest part of his subjects. I say, this may be doubted and would bear a dispute, nor will I pretend to determine here absolutely on this argument.
X. Therefore I add further: God himself when he was king of the Jews, or their civil ruler, appointed one day in seven, that is, Saturday or their sabbath, as a proper season for the natural rest and repose of animals, both of man and beast, as well as for his own worship in public assemblies, and that under severe penalties; and the stranger within the gates was obliged to submit to it. It is true, the great God well knew that one day in seven was the most proper and just proportion of time for the rest and repose of animal nature, and for the celebration of public religion: And therefore princes and states who know this, should appoint the same proportion. But since God as the king of the Jews, appointed this seventh-day, there seems to be some reason for us to say, that even princes who know not this divine appointment, may assume this authority to require their subjects to devote one day in seven, or ten, or twelve to the rest and repose of nature, for the God of nature has informed us by the fourth commandment, this is for the good of the people: And the prince may forbid, at least, all public labours on that day, and public diversions too, that all his subjects may have leisure, and may be encouraged to maintain and practise some religion, and to pay some public worship to their God without interruption or molestation. This seems also to be needful for the civil interest of the state or the whole people, as has been proved before. But as this day was Saturday when God was the king of the Jews, so in a Mahometan country this day will be Friday; in a christian nation it will be Sunday; in heathen nations perhaps other days would be appointed, and | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AN ESSAY. SIl
it !• i mpossible in this case to gratify every religioas seot or
party in a nation.
XI. Now if any weekly day whatpoever, be devoted to na-
taral rest or to the worship of a god in a countryy as it serves the
ssturai or dvil interest of aiankind^ surely that very day seems
nKMt proper which the bulk of the people shall chuse, and espe-
dilly if both the rulers and the majority of the people agree in
die same ; even though the reason of their agreement is because
Aey think it sacred to religion : Nor have the lesser sects or
pirtiea any reason to complain, that for the general good they are
forbid public labours or sports, one day in a week. Upon this
toot I think the final prohibition of public sperts, labour or traf-
£e on Sundays in a christian country may be vindicated. But
if a ny particular sects think other days more sacred than those
which are appointed by the government, they should never be
constrained to work or labour on those days, except the necessity
ef d ie state requires it, a s I have before shewn.
XII. These are some of the powers, which I think a prince
or a ruler may lay claim to in every religious society. And per«
haps there may be yet a further right that the supreme civil
piwer may have in religious societies, viz. wheresoever there is
any colour or ground for suspicion that tlie members of these
societies are doing any thing to the detriment of the public peace,
there the prince may require the presence of some civil officer to
inspect and see that nothing be done contrary to tlic welfare ot*
the state : Always requiring at the same time that this officer
make no manner of disturbance in the religious practices of this
society, where the offices of the civil government are not invaded,
nor the public peace injured. If the prince has a right to do this
in any other societies, where he has reason to suspect sedition,
why may he not do k in religious societies also ?
XIII. There are some other instances of power in things
sacred which princes have claimed ; and even some of the best
of our former writers in speaking of these matters, have allowed
more power to civil governors in such points, than either reason
or scripture will support. They have permitted princes to call
sod dismiss or conclude synods for settling religious controversies,
to direct their meetings and to preside over them ? some have
authorized them to adjust what crimes shall be subjected to
dnirch-censures, and what not, as well as to execute those cen-
«ures : They have given them power to determine circumstances
ia divhie worship and to regulate all things of outward mode,
form and ceremony, relating to order and decency, &c. But I
can find no sufficient ground to justify these pretences either in
reason or scripture^.
* That excellent writer Baroa Puffendorf has fallea into these few mif-
tikes, in that valuable little disconrse of his concerning '* The Relation be-
tvcen Church and State ^ or how far the Christii^a and Civil Life aff«c( evibi
O 2 | watts_works_vol_4.pdf | 222 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | it is impossible in this case to gratify every religious sect or party in a nation.
XI. Now if any weekly day whatsoever, be devoted to natural rest or to the worship of a god in a country, as it serves the natural or civil interest of mankind, surely that very day seems most proper which the bulk of the people shall chuse, and especially if both the rulers and the majority of the people agree in the same; even though the reason of their agreement is because they think it sacred to religion: Nor have the lesser sects or parties any reason to complain, that for the general good they are forbid public labours or sports, one day in a week. Upon this foot I think the final prohibition of public sports, labour or traffic on Sundays in a christian country may be vindicated. But if any particular sects think other days more sacred than those which are appointed by the government, they should never be constrained to work or labour on those days, except the necessity of the state requires it, as I have before shewn.
XII. These are some of the powers, which I think a prince or a ruler may lay claim to in every religious society. And perhaps there may be yet a further right that the supreme civil power may have in religious societies, viz. wheresoever there is any colour or ground for suspicion that the members of these societies are doing any thing to the detriment of the public peace, there the prince may require the presence of some civil officer to inspect and see that nothing be done contrary to the welfare of the state: Always requiring at the same time that this officer make no manner of disturbance in the religious practices of this society, where the offices of the civil government are not invaded, nor the public peace injured. If the prince has a right to do this in any other societies, where he has reason to suspect sedition, why may he not do it in religious societies also?
XIII. There are some other instances of power in things sacred which princes have claimed; and even some of the best of our former writers in speaking of these matters, have allowed more power to civil governors in such points, than either reason or scripture will support. They have permitted princes to call and dismiss or conclude synods for settling religious controversies, to direct their meetings and to preside over them? some have authorized them to adjust what crimes shall be subjected to church-censures, and what not, as well as to execute those censures: They have given them power to determine circumstances in divine worship and to regulate all things of outward mode, form and ceremony, relating to order and decency, &c. But I can find no sufficient ground to justify these pretences either in reason or scripture*.
* That excellent writer Baron Puffendorf has fallen into these few mistakes, in that valuable little discourse of his concerning "The Relation between Church and State"; or how far the Christian and Civil Life affect each | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
212 CITIL POWER in THIKOS SACRED.
%XIV. I k now it will be objedted here^ tfiat those few right
and powers, which I ha^e allowed to princes and states, do no
arise to the notion of an establishea churdi : But in ever]
nation there must be some establishment of religion, say they
there must be some national churclv?)pr settled worship appointee
bv the state, without which religion cannot subsist. Answer
No particular religion or worship can be fully established b]
civil powers without some sort of penalties, on those people oi
officers who comply not with it ; and is not this very aoctrine oj
the necessity of an established religion, and an established
church, which has fixed so many wicked and mischievous religiont
llirougliout the world, and which hath excluded the on)y true
rcligiou of Christ and the New Testament, out of most o:
the nations of the earth in former and later ages ? And shal
christian and protestant rulers, think that things so necessarj
in civil government, which is liable to such horrid consequences
and which they so.much complain of in all other rulers ; as beinfj
highly injurious to God and men, and to the religion of the bles-
sed Jesus.
XV. And I cannot but remark here, that there are man]
persons highly zealous for an established religion, who an
ever urging the pattern of the primitive churches, and espedal-
ly that of the three first centuries, as the standard and rule tc
which our present Christianity should be reduced, in disciplin<
and worship : They are ever mforming us what a glorious thing
the christian religion was in those days, how divinely thi
church flourished, and grew in piety and devotion, as well ai
in numbers, and in every spiritual grace and beauty. We allon
this account of the glory of those early churches, and the beaut]
of holiness, and the amazing success of the gospel which wai
found among them, though we cannot adttit all their practicea
to be a perfect rule or standard of Christianity, which honoui
belongs only to tiie New Testament. But let those persons re-
jnember Uiat in those three first centuries there was no such thing
as a church established by law ; and then let all those glories
be confessed to belong to the cluistian chuix^h, when it had nc
national establishment, no royal supports, no settled revenues,
no civil power ta aggrandize and to adorn it : And let it be
remembered too, that when it became an established churob
under the Emperor Constantino and liis successors, its true
other :'* Which wms translated with an excellent preface, written by Mr
Barbeyrac, and prlnt<;d in Eiigrlish by John Walts at the Rose in St. Pauh
Cburch-yard, 1719. These chief mistakes or faults may be found from tbi
forty-fifth to the fiftieth section. I could not comply with these opinions,
irben I r ead it many years ago : Otherwise I think it is the best book that ever
met with on this subject ; and the principles on which it is writteni do no
only give us a happy clue for the ju^test sentiments in this controveray, bo
even contradict and overturn those very mistakes of the author, which be bati
ilid into for want of care aod attentioa in tboie tectiooa which are most excep* | watts_works_vol_4.pdf | 223 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | XIV. I know it will be objected here, that those few rights and powers, which I have allowed to princes and states, do not arise to the notion of an established church: But in every nation there must be some establishment of religion, say they there must be some national church, or settled worship appointed by the state, without which religion cannot subsist. Answer: No particular religion or worship can be fully established by civil powers without some sort of penalties, on those people or officers who comply not with it; and is not this very doctrine of the necessity of an established religion, and an established church, which has fixed so many wicked and mischievous religions throughout the world, and which hath excluded the only true religion of Christ and the New Testament, out of most of the nations of the earth in former and later ages? And shall christian and protestant rulers, think that things so necessary in civil government, which is liable to such horrid consequences, and which they so much complain of in all other rulers; as being highly injurious to God and men, and to the religion of the blessed Jesus.
XV. And I cannot but remark here, that there are many persons highly zealous for an established religion, who are ever urging the pattern of the primitive churches, and especially that of the three first centuries, as the standard and rule to which our present Christianity should be reduced, in discipline and worship: They are ever informing us what a glorious thing the Christian religion was in those days, how divinely the church flourished, and grew in piety and devotion, as well as in numbers, and in every spiritual grace and beauty. We allow this account of the glory of those early churches, and the beauty of holiness, and the amazing success of the gospel which was found among them, though we cannot admit all their practices to be a perfect rule or standard of Christianity, which honour belongs only to the New Testament. But let those persons remember that in those three first centuries there was no such thing as a church established by law; and then let all those glories be confessed to belong to the Christian church, when it had no national establishment, no royal supports, no settled revenues, no civil power to aggrandize and to adorn it: And let it be remembered too, that when it became an established church under the Emperor Constantine and his successors, its true other:" Which was translated with an excellent preface, written by Mr. Barbeyrac, and printed in English by John Watts at the Rose in St. Paul's Church-yard, 1719. These chief mistakes or faults may be found from the forty-fifth to the fiftieth section. I could not comply with these opinions, when I read it many years ago: Otherwise I think it is the best book that ever met with on this subject; and the principles on which it is written, do not only give us a happy clue for the justest sentiments in this controversy, but even contradict and overturn those very mistakes of the author, which he battled into for want of care and attention in those sections which are most excep-tionable. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
.AN ES&IY. Sia
l^bry and sfnritaal beauty and excellence by degrees faded
•way, and was almost lost by the visible powers^ pomp and
hoDoura attending this very establishment. The church of Christ
10 the New Testament, la ftuilt oii such a foundatioD, tl^at it
wsnts nothing of civil power to supjport it, besides the mere pro-»
teption of the state, which every chnstian society may require and
expect iu common with every other society of men, who are
good subjects, and pay all due allegiance to the suite ia wliicU
they dwell.
CONCLUSION.
I. THUS I have given a short account of my best sent!--
Bents, bow far any sort of public assemblies for heanng lectures
eo dtvioe, civil, or moral subjects, or the public preaching or
cddiration of peculiar religions, may be safely established by
the state ; h ow far some pubuc worship may^be required in gene-
rt], and especially on particular occasions of the public interest
sf t he state, and how far the people arc required to pay their at-
tendance. But I cannot find any sufficient power in the state or
goveNiiDent to oblige the nation or partioular persons in it under
])enaltie8 to any form of worship. If I have in any thing ex-
ceeded the b ounds of the just and reasonable rights of govern-
ment, or t oo much limited the juHt and natural liberties or con-
Kiences of mankind, cither princes or people, 1 shall be glad to
be b etter informed in a spirit of meekness and charity, wliich ge«
lerally attends tlie spirit of wisdom and truth.
II. The ouly maxim by which I have conducted my senti-
ments through all this sclieme, is this, that the power of civil
government reaches no further than tlie preservation of the na-
tural and civil welfare, riglits and properties of mankind with
regard to tliis world, and has notli'ng to do with religion further
than tliis requires : But the sp(>cial rights of conscience, and the
tilings of religion, as they relate to another world, belong to.
Ijod only. And the gospel of Christ does not pretend to erect a
kingdom of this worlds and therefore it alters nothing in the na-
ture of c ivil government ; b ut leaves to Cocsar the things that are
Cusar^s; Mat. xxii. 21.
III. Tliore may be many things wliich a zealous christian
riilcr might think very proper to be done tor the honour of his
Ood and his Saviour in the public world, and in the manas^emcut
of the state ; and indeed he may do nuich for God in reibrming
a sinful land ; yet in the ])ectiliarities of Christianity, I find no*
tbinsT that can be required or imposed by civil authority, without
intrenching upon tlic rights or liberties of mankind : And I was
not willing to indulge any tiling to be imposed upon heathen sub-*
jecis by christian governors, which may not also be counted c«%«
o 2 | watts_works_vol_4.pdf | 224 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | glory and spiritual beauty and excellence by degrees faded away, and was almost lost by the visible powers, pomp and honours attending this very establishment. The church of Christ in the New Testament, is built on such a foundation, that it wants nothing of civil power to support it, besides the mere protection of the state, which every christian society may require and expect in common with every other society of men, who are good subjects, and pay all due allegiance to the state in which they dwell.
CONCLUSION.
I. THUS I have given a short account of my best sentiments, how far any sort of public assemblies for hearing lectures on divine, civil, or moral subjects, or the public preaching or celebration of peculiar religions, may be safely established by the state; how far some public worship may be required in general, and especially on particular occasions of the public interest of the state, and how far the people are required to pay their attendance. But I cannot find any sufficient power in the state or government to oblige the nation or particular persons in it under penalties to any form of worship. If I have in anything exceeded the bounds of the just and reasonable rights of government, or too much limited the just and natural liberties or consciences of mankind, either princes or people, I shall be glad to be better informed in a spirit of meekness and charity, which generally attends the spirit of wisdom and truth.
II. The only maxim by which I have conducted my sentiments through all this scheme, is this, that the power of civil government reaches no further than the preservation of the natural and civil welfare, rights and properties of mankind with regard to this world, and has nothing to do with religion further than this requires: But the special rights of conscience, and the things of religion, as they relate to another world, belong to God only. And the gospel of Christ does not pretend to erect a kingdom of this world, and therefore it alters nothing in the nature of civil government; but leaves to Caesar the things that are Caesar's; Mat. xxii. 21.
III. There may be many things which a zealous christian ruler might think very proper to be done for the honour of his God and his Saviour in the public world, and in the management of the state; and indeed he may do much for God in reforming a sinful land; yet in the peculiarities of Christianity, I find nothing that can be required or imposed by civil authority, without intrenching upon the rights or liberties of mankind: And I was not willing to indulge any thing to be imposed upon heathen subjects by christian governors, which may not also be counted rea- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
S14 CIVIL FOWEE Ilf THINGS 8ACEBD.
Bonable and lawful for a heathen goTernor to impose upon chris
tians ; b ecause the reli^on of Christ makes no change in th
nature of civil power. -
rV. Nor do I know how to vlRicate a christian state i
propagating their own religion by any such methods of com
pulsion or penalty, which a heathen state might not also ua
for the support and encouragement of theirs : And therefor
I cannot see, it lawful for any civil power in Christendom t
suppress the publication of any new, strange, or foreign sect
or parties in religion, where they promise and pay due alle
giailce to the rulers, support the government, maintain th
public peace, and molest not the state : Nor do I see goo
reason to make any such laws, or execute any such punisb
ments against the peaceable preachers of any sect or part 3
which we christians should have thought unreasonable or unlaw
ful for the civil powers of Athens to have made and execute
against St. Paul, when in the midst of a heathen nation c
MarS'kUl he preached Jesus and the resurrection ; Acts xvii. 21
In all our reasonings and writings on this important subject, 1<
us take heed to allow no such power or dominion to men» whic
would have excluded the best of religions, that is, t he religion <
Christ out of the world.
V. I know it has been said upon these occasions, th:
the christian magistrate has right to persecute or suppre:
the Pagan religion, because it is false, whereas the Paga
magistrate has no right to suppress Christianity, because it
true : And though these pretences to truth may be contendc
on both sides, yet since one may be proved to be true, an
the other to be false, truth has always a right on its sic
which falsehood can never have. I answer, Every one wh
sets up for a persecutor, will pretend he is orthodox, and hi
the right on his side, and there is no common supreme court *
judicature that can decide this matter, till the Supreme Jud^
of all appears in the last great day : And therefore since tl
pretences on either side are not sufficient to determine the ju!
tice of the. persecution, or suppression of the other side, an
since there is no common supreme court to which they can hot
appeal in this world, it follows evidently that each professi<
must aUow liberty and toleration to the other, where the weUai
of the state is secure, and brought into no danger by the pra<
tices of the inferior party. I might on this occasion recoramei
a book of Mr. Bayle's, entitled *^ a Philosophical Commenta
on Luke xiv. 23. compel them to come in," written in two volum
octavo, wherein after he l^as gone tiirough all thecontrover
about persecution^ he adds a supplement to prove heretics ha*
as much right to persecute the orthodox, as tlie orthodox ha
to persecute them. | watts_works_vol_4.pdf | 225 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | sonable and lawful for a heathen governor to impose upon christians; because the religion of Christ makes no change in the nature of civil power.
IV. Nor do I know how to vindicate a christian state in propagating their own religion by any such methods of compulsion or penalty, which a heathen state might not also use for the support and encouragement of theirs: And therefore I cannot see it lawful for any civil power in christendom to suppress the publication of any new, strange, or foreign sect or parties in religion, where they promise and pay due allegiance to the rulers, support the government, maintain the public peace, and molest not the state: Nor do I see good reason to make any such laws, or execute any such punishments against the peaceable preachers of any sect or party, which we christians should have thought unreasonable or unlawful for the civil powers of Athens to have made and executed against St. Paul, when in the midst of a heathen nation of Mars-hill he preached Jesus and the resurrection; Acts xvii. 29.
In all our reasonings and writings on this important subject, let us take heed to allow no such power or dominion to men, which would have excluded the best of religions, that is, the religion of Christ out of the world.
V. I know it has been said upon these occasions, that the christian magistrate has right to persecute or suppress the Pagan religion, because it is false, whereas the Pagan magistrate has no right to suppress Christianity, because it is true: And though these pretences to truth may be contended on both sides, yet since one may be proved to be true, and the other to be false, truth has always a right on its side which falsehood can never have. I answer, Every one who sets up for a persecutor, will pretend he is orthodox, and has the right on his side, and there is no common supreme court of judicature that can decide this matter, till the Supreme Judge of all appears in the last great day: And therefore since the pretences on either side are not sufficient to determine the justice of the persecution, or suppression of the other side, and since there is no common supreme court to which they can both appeal in this world, it follows evidently that each profession must allow liberty and toleration to the other, where the welfare of the state is secure, and brought into no danger by the practices of the inferior party. I might on this occasion recommend a book of Mr. Bayle's, entitled "a Philosophical Commentary on Luke xiv. 23. compel them to come in," written in two volumes octavo, wherein after he has gone through all the controversies about persecution, he adds a supplement to prove heretics have as much right to persecute the orthodox, as the orthodox have to persecute them. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
THB APPENDIX,
I
Whgrem, the mme SmtmenU of Just Liberty are eonflrmtd hy a VUw of
the Origin of a Christian Churph.
h X HE foregoiQg discourse was begun by tracing out the origin of clTil
gOTemment, and thence inferring the several rights an4 powers of it, and
moiling how far they would reach in any of the anairs of a religious society,
and partiralaHy of a christian church. Liet us now take a short survey of the
origin of christian churches and enijuire whether the setting things in this
new will afford any different lights or inferences concerning the power of
si?il magistrates in things sacre^l.
II. When the christian religion was first planted, almost all tBt states,
kisgdoms and governments of this world were heathens t Even Falestme
ihcn had heathen governors. The blessed a|>ostIes travelling amongst tlbe
satioas, and preaching the gospel wheresoever they could find opportumtj.
coBferted multitudes of single persons to the christian faith ; these unitM
themseives in little societies by agpreement, to assemble together at certain
•eaaonSy and worehip God by the apostles' directions through Jesus Christ
III. In some of those same cities wherein Christianity was preached,
thiere were or might be also several other societies of men under the si^me
crril government, united together by peculiar agreements amon^ themselves
for different purposes, but all subject to the rulers of the state in matters of
df il g overnment. Let us now suppose for instance, in tlie city of Corinth
tliere might be a " college of philosophers, a society of painters or anti-
qtaries, a synagogue of Jews, an assembly of deists, and a church of
dujstians."
IV. Each of these being voluntary societies, they have complete liberty
and power to chuse their own presidents, teachers, and other officers out of
their own body, as they stood in need of them, in order to regulate the affairs
of their society : And they themselves contrive and agree upon rules and
kws for the government of their own society, viz. upon what terms persons
ihall be a4mitte4 as members, for what reasons they shall be suspended for a
season, or cast out utterly ; what times, and places they shall meet in, what
forms or ceremonies they shall use in any ot their practices, what sum of
money, or what utensils, or what ^oods, or support, or what proportion of
these things each member shall furnish or supply toward the general design
of the society, and what shall be the business of every member. These
things, I say, must be agreed by the members of the society, but all in a
constant consistence with the civil laws of the state, and the civil rights and
liberties of every subject of it. Note, Wheresoever their original founder
bath left them certain rules and directions, it is supposed they all consent to
sobmitto them.
V. Now to apply all this to Christianity. The chief and most important
things in the christian society were appointed \}y C hrist and his apostles, their
first founders, as praying, preaching the gospel, singing, baptism, the Lord's*
sapper, &c. Other circumstances which were not appointed by the apostles,
and which yet were necessary to be determined some one way, these were pto-
hably and naturally left to be determined by the common consent and agree*
ment of the church, for their mutual conveniency and general edification ;
such as the hour of their worship, the place of their meeting, dec. As for
other circumstances which were not necessary to be determined one way. | watts_works_vol_4.pdf | 226 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | THE APPENDIX,
Wherein the same Sentiments of Just Liberty are confirmed by a View of the Origin of a Christian Church.
I. THE foregoing discourse was begun by tracing out the origin of civil government, and thence inferring the several rights and powers of it, and enquiring how far they would reach in any of the affairs of a religious society, and particularly of a christian church. Let us now take a short survey of the origin of christian churches and enquire whether the setting things in this view will afford any different lights or inferences concerning the power of civil magistrates in things sacred.
II. When the christian religion was first planted, almost all the states, kingdoms and governments of this world were heathens: Even Palestine itself had heathen governors. The blessed apostles travelling amongst the nations, and preaching the gospel wheresoever they could find opportunity, converted multitudes of single persons to the christian faith; these united themselves in little societies by agreement, to assemble together at certain seasons, and worship God by the apostles' directions through Jesus Christ.
III. In some of those same cities wherein Christianity was preached, there were or might be also several other societies of men under the same civil government, united together by peculiar agreements among themselves for different purposes, but all subject to the rulers of the state in matters of civil government. Let us now suppose for instance, in the city of Corinth there might be a "college of philosophers, a society of painters or anti-quaries, a synagogue of Jews, an assembly of deists, and a church of Christians."
IV. Each of these being voluntary societies, they have complete liberty and power to chuse their own presidents, teachers, and other officers out of their own body, as they stood in need of them, in order to regulate the affairs of their society: And they themselves contrive and agree upon rules and laws for the government of their own society, viz. upon what terms persons shall be admitted as members, for what reasons they shall be suspended for a season, or cast out utterly; what times, and places they shall meet in, what forms or ceremonies they shall use in any of their practices, what sum of money, or what utensils, or what goods, or support, or what proportion of these things each member shall furnish or supply toward the general design of the society, and what shall be the business of every member. These things, I say, must be agreed by the members of the society, but all in a constant consistence with the civil laws of the state, and the civil rights and liberties of every subject of it. Note, Wheresoever their original founder hath left them certain rules and directions, it is supposed they all consent to submit to them.
V. Now to apply all this to Christianity. The chief and most important things in the christian society were appointed by Christ and his apostles, their first founders, as praying, preaching the gospel, singing, baptism, the Lord's supper, &c. Other circumstances which were not appointed by the apostles, and which yet were necessary to be determined some one way, these were probably and naturally left to be determined by the common consent and agreement of the church, for their mutual conveniency and general edification; such as the hour of their worship, the place of their meeting, &c. As for other circumstances which were not necessary to be determined one way, | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
S16 APPENDIX .
such as their common habits, their gestures, ^c. these were generally left
indifferent to every worsbipner ; always provided they acted agreeably to the
common light of nature aoa reason of things^ becommg the sacred solemnity
of worship, and in a consistence with the mterest of the state. 1 say, it
seems most probable that the determination of these things was left to the
public agreement of the people, or to their private liberty : But if any per^
sons shall suppose, they were left to be determined by tlie rulers or officers of
the church, I w ill not by any means debate that matter here : it i s enough for
my purpose, if it be acknowledged, these things were left to be agreed upon
or determined by the church itself either the people, or their officers in that
society, and not by their civil governors*.
VI. Yet still let it b e remembered that the power of the state or the civil
Koremment, is supreme over all these societies and their officers, in all things
which relate to the peace and welfare of the nation or the city ; and none of
tbem have any right to make any laws, agree upon any rules, or do any thing
contrary to the good of tlie city, or the civil government.
As for instaoce, if the college of philosophers profess and mamtain the
.opinion of a ]niblic community of wives, or of exposing or murderinflr their
coihiren, if the synagogue of the Jews should refuse to give any ple^^ of
their aUegiance to heatlien governors, if the christians should pretend that
^iffil dominion is founded in divine grace, or that the saints, that is, the chris*
Wans, should rise and take the city, or that no faith is to be kept with heretics:
or if any of these societies should profess and maintain the right of persecu-
ting or punishing any other society for their peculiar sentiments or practices,
which affect not the state or the public good, they themselves may lawfully
be sent out of the city, and be banished from the protection of the civil govern-
ment, for t hese tilings are contrary to the public ^velfare. Or if any of the
members of any of these societies, should be guilty of crimes that arc incon-
sistent with the peace of mankind or welfare of the state, viz. murder,
drunkenness, stealing, cheating, slander, sedition, treason, 6cc, they may be
punished by the state according to the laws of the land, without any conside-
ration what other society they may lielong to, or any regard to it.
But i would proceed yet further here, and add, that if any of these
societies should presume to punish any of their own members with the loss of
life or limb, or seizing their property, or in any manner which is inconsistent
with the peace or welfare of the state, these meniUors so punished, or any
others for them, may make complaint to the civil rulers, and these civil rulers
have a right to restrain these particular societies from inflicting such punish-
ments, and t hey have a rij^ht 'also to punish those that inflict them according
to the laws of the land ; for it is their proper business to see that no member
of the state be injured in life, liberty or property. Hence it f ollows, that these
particular societies have no right or power to punish those whom their own
particular laws only may call criminal, except with su(*h small fines, inconve-
niences, ord ishonours as their offending members willingly submit to, or by
sharp reproofs, or by suspending them for a season from their meetings, or
casting tliem utterly out of their society : but they have no power nor right to
call in the civil arm to punish them for such sort of faults. Indeed if their
crime be such as affects the common welfare of the state, or peace of man-
kind, they m uy not only be expelled out of that soctoly in particular, by the
inemhei's of it, f or all such societies should suffer nothing among them con-
trary to t he peace or welfare of i he state: But they should also be cited
* I h ave no concern here io that famous question, wbethfr a rlristian ehurclv
Wttfl be governed by an episcopal per&on, or l)i«hi>p lu the way of monarchy, o*"
by ■ synod <'>f p«^e9byter« in a w»y uf arisiocrary. or by the vote of the people
in • way of democracy ; b ut it it evidftnt, that the civil powerH, of what farn»
Yorvfr th(>y be, have no j'lit ri^hl or autbority to govern the church im
ttings i/sicred. | watts_works_vol_4.pdf | 227 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | such as their common habits, their gestures, &c. these were generally left indifferent to every worshipper; always provided they acted agreeably to the common light of nature and reason of things, becoming the sacred solemnity of worship, and in a consistence with the interest of the state. I say, it seems most probable that the determination of these things was left to the public agreement of the people, or to their private liberty: But if any persons shall suppose, they were left to be determined by the rulers or officers of the church, I will not by any means debate that matter here: it is enough for my purpose, if it be acknowledged, these things were left to be agreed upon or determined by the church itself either the people, or their officers in that society, and not by their civil governors*.
VI. Yet still let it be remembered that the power of the state or the civil government, is supreme over all these societies and their officers, in all things which relate to the peace and welfare of the nation or the city; and none of them have any right to make any laws, agree upon any rules, or do any thing contrary to the good of the city, or the civil government.
As for instance, if the college of philosophers profess and maintain the opinion of a public community of wives, or of exposing or murdering their children, if the synagogue of the Jews should refuse to give any pledges of their allegiance to heathen governors, if the christians should pretend that civil dominion is founded in divine grace, or that the saints, that is, the christians, should rise and take the city, or that no faith is to be kept with heretics: or if any of these societies should profess and maintain the right of persecuting or punishing any other society for their peculiar sentiments or practices, which affect not the state or the public good, they themselves may lawfully be sent out of the city, and be banished from the protection of the civil government, for these things are contrary to the public welfare. Or if any of the members of any of these societies, should be guilty of crimes that are inconsistent with the peace of mankind or welfare of the state, viz. murder, drunkenness, stealing, cheating, slander, sedition, treason, &c, they may be punished by the state according to the laws of the land, without any consideration what other society they may belong to, or any regard to it.
But I would proceed yet further here, and add, that if any of these societies should presume to punish any of their own members with the loss of life or limb, or seizing their property, or in any manner which is inconsistent with the peace or welfare of the state, these members so punished, or any others for them, may make complaint to the civil rulers, and these civil rulers have a right to restrain these particular societies from inflicting such punishments, and they have a right also to punish those that inflict them according to the laws of the land; for it is their proper business to see that no member of the state be injured in life, liberty or property. Hence it follows, that these particular societies have no right or power to punish those whom their own particular laws only may call criminal, except with such small fines, inconveniences, or dishonours as their offending members willingly submit to, or by sharp reproofs, or by suspending them for a season from their meetings, or casting them utterly out of their society: but they have no power nor right to call in the civil arm to punish them for such sort of faults. Indeed if their crime be such as affects the common welfare of the state, or peace of mankind, they may not only be expelled out of that society in particular, by the members of it, for all such societies should suffer nothing among them contrary to the peace or welfare of the state: But they should also be cited
* I have no concern here in that famous question, whether a Christian church must be governed by an episcopal person, or bishop in the way of monarchy, or by a synod of presbyters in a way of aristocracy, or by the vote of the people in a way of democracy; but it is evident, that the civil powers, of what forms they be, have no just right or authority to govern the church in things sacred. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
APPENDIX* 217
Man the dvQ magistrate, ia order to be puoishtd as the laws of the
IiadilirecL
And if T were to speak here pecniiarly of Ihe christian chttrch, T woald
nj, that it has no power to punisb its owu otiicera or meinlHsrs accoiding to
icriptare, lor any crime wbatsoerer, but one of these three ways, viz. by an
admoDition or reproof ipven pubUGly in the cliurch, by mispension or excbi-
fioa from the oflice they Ixire tlierein, or from the communion of the church
ftr a aeasMi, or by ntter exclusion of them from the church, «vhich is calM
excommoiiieatioD : And the civil magistrate may punish tbe same persons, if
tbcir crimes aifect the pubhc welfare, with death or imprisonment, or any
other ciTil penalty wliich tlie bw of the land appoints*
Vlf. If nothing be tbnnd in any of these societies or their membera,
ooDtrary to the interests of the state or welfare of the people, then they may
by t heir professed allegiance to the state, claim protection of the state ; the
niiers of the state hare no proper power nor authority to binder them from
meethig'in their several societies, which were instituted for different purposes,
bat they arc bound to defend them as ffwiA subjects. Nor have magistrates
tny power to determine the gi-eater or the lesser offices, rules, actions, circura-
stances, or any affairs relating* purely to these distinct societies : They ba?e n*
power to appoint tbe painters, who should be their president, or whcni they
ihall meet, or what sort of ppiicils, or ^vhat colours they shall use; nor hani
tbe nilcrs of the state any right to require the phHosophers to change any'^
their opinions, or to read Plato, or Zeno, or Aristutle, or to alter the course m
their lectures ; nor can they itn[>ose ndes on the assembly of deists, wbei^ ta
at, or stand, or kneel ; nor shotild they i*ommand the Jews when they shall
lash themselves, or what flesh they shall eat ; nor impose upon the chrit-
tnas, who shall be their teachers, or what habits or g^wmputs they shall wear,
0r what gestures thcv sliail use in their preaching or singing, or any other
pMts of their worKhTp. In these thiugs the state has no power to interpose,
where the public welfare of the city or nation receives no danger or damage.
VI IT. It is granted indeed, that if the necessity or welfare of any such
city or state require that foreign silk Khali not be worn, nor any foreign
(liiperbe iiscmI, in order to encourage a national manufacture, or that no (lerson
shall appear without a wonlion c'^rmcnt upon them, to promote the breeding
of sheep, or that veal shall not be eaten, nor calves be slain for a twelve^
month, in order to maintain a breed of cattle ailer a great murrain, 6cc. All
these societies ought to submit their particular rules and their personal
liberty to these laws of the state, and to coniply with them as the state enjoins.
Bot where the affairs, exigencies or bcnclits of the state do not require such
cominands or prohibitions, there these private societies and their actions are
But to be mudelled and detcmiiued by the mere humour, or caprice, or arbi-
trary will of a magistrate.
IX. Perhaps you will saj% arc not civil masfistrates to be obeyed " in
omnibus licitis <k honestis," that is, *' in all things that are lawful and
honest?" And if magistrates require seve.al of these particular actions or
rircomstanres of action to be pei*formed according to their will in these •
\
iftveral societies, ought nf>t the societies to obey them, provided there is
Quthing commaudf^i but uhat is h onest and lawful ? To this I a nswer,
X. Tfiat I have read of an oath of ohedience ** in omnibus licitis k
hom-Ktls," *' in all thiugs lawful and honest/' required and imposed by eccle-
s.;i<ttical siiprriors, whether justly or no, I s ay not: but I never knew that
this was tlio just limitation of olxMlience due to civil powers: For since tlie
authority of tiie civil pouvr reaches only to the common welfare and safety
otthe state and people, the sworn obcdienecof subjects can be required only
inihini(s that relate to the welfare of tlir people and the state. 1 n ever heani
Inutru.ise tiiJiions wonls loyalty and allegiance which are so often used in our
naliun, «i^'-niried any morethaii our ftbligation and our readiness to ubc^ thit | watts_works_vol_4.pdf | 228 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | APPENDIX.
before the civil magistrate, in order to be punished as the laws of the land direct.
And if I were to speak here peculiarly of the christian church, I would say, that it has no power to punish its own officers or members according to scripture, for any crime whatsoever, but one of these three ways, viz. by an admonition or reproof given publicly in the church, by suspension or exclusion from the office they bore therein, or from the communion of the church for a season, or by utter exclusion of them from the church, which is called excommunication: And the civil magistrate may punish the same persons, if their crimes affect the public welfare, with death or imprisonment, or any other civil penalty which the law of the land appoints.
VII. If nothing be found in any of these societies or their members, contrary to the interests of the state or welfare of the people, then they may by their professed allegiance to the state, claim protection of the state; the rulers of the state have no proper power nor authority to hinder them from meeting in their several societies, which were instituted for different purposes, but they are bound to defend them as good subjects. Nor have magistrates any power to determine the greater or the lesser offices, rules, actions, circumstances, or any affairs relating purely to these distinct societies: They have no power to appoint the painters, who should be their president, or when they shall meet, or what sort of pencils, or what colours they shall use; nor have the rulers of the state any right to require the philosophers to change any of their opinions, or to read Plato, or Zeno, or Aristotle, or to alter the course of their lectures; nor can they impose rules on the assembly of deists, when to sit, or stand, or kneel; nor should they command the Jews when they shall wash themselves, or what flesh they shall eat; nor impose upon the christians, who shall be their teachers, or what habits or garments they shall wear, or what gestures they shall use in their preaching or singing, or any other parts of their worship. In these things the state has no power to interpose, where the public welfare of the city or nation receives no danger or damage.
VIII. It is granted indeed, that if the necessity or welfare of any such city or state require that foreign silk shall not be worn, nor any foreign paper be used, in order to encourage a national manufacture, or that no person shall appear without a woollen garment upon them, to promote the breeding of sheep, or that veal shall not be eaten, nor calves be slain for a twelve-month, in order to maintain a breed of cattle after a great murrain, &c. All these societies ought to submit their particular rules and their personal liberty to these laws of the state, and to comply with them as the state enjoins. But where the affairs, exigencies or benefits of the state do not require such commands or prohibitions, there these private societies and their actions are not to be modelled and determined by the mere humour, or caprice, or arbitrary will of a magistrate.
IX. Perhaps you will say, are not civil magistrates to be obeyed "in omnibus licitis & honestis," that is, "in all things that are lawful and honest?" And if magistrates require several of these particular actions or circumstances of action to be performed according to their will in these several societies, ought not the societies to obey them, provided there is nothing commanded but what is honest and lawful? To this I answer,
X. That I have read of an oath of obedience "in omnibus licitis & honestis," "in all things lawful and honest," required and imposed by ecclesiastical superiors, whether justly or no, I say not: but I never knew that this was the just limitation of obedience due to civil powers: For since the authority of the civil power reaches only to the common welfare and safety of the state and people, the sworn obedience of subjects can be required only in things that relate to the welfare of the people and the state. I never heard that those famous words loyalty and allegiance which are so often used in our nation, signified any more than our obligation and our readiness to obey the | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
S18 APPENDIX.
snpreme power in things of a oifil nature, required by the lavs of the land,
^ow the laws are all made, or are supposed to be made, for the good of the
people and the safety of the state. Note, in this safety of the state is also
included the hopour due to the rulers, for if due honour be not paid to the
ruUnjif powers, it e ndangers the safety of the sUtte.
XI. Let it be further considered also, that in the driginal compact
between the government and the goTemed, the gofemed do not consent to
part with any liberties of human nature, but only so far as 4s necessary for
^vil ffOTemment antd tiieir common protection, security and peace. They are
bound therefore to obey, not '* in omnibus Ileitis Sc bonestis, bui *^ in omni-
bus quae ad reipublicffi salutem.'^ Can we suppofie that when the p^ple swear
^legianoe to governors, thjey me^n to give them power oyer all their private
and domestic affairs and actionS| or the circumstances of them, oyer their
conduct in labour or study, in trade or recreations, and lof^ tbemsdves or their
families no liberty of going out or in, when they pleased, or wearing short
coati or |on^, red or blue, of eating bread or flesl^ or herbs as they uought
proper, or dining or supping at ^, round table or a square one, upon a dish of
tnmips or a h aunch of venison ? And if the people never tr^ve iip their liber-
ties in t hese aifairs to the mlers of the state, then the T)i\era never had a righ(
to claim such obedience : And if they have no rijgpht to determine such sort of
Ihiiigs, in natural and private life, in families, or m any volipitary societies, I
vnow not what divine or human reason they can have to claim this right in
religious societies or in churches : Surely they can have no such pretence,
except where the people or the laws have given them such a claim ; and afler
all, whether such laws are good and jvist may deserve a debate.
XII. IjCt the christian church in Corinth therefore be esteemed bnt as
one of the rest of these human voluntary societies, and it may subsist weU
enongh in a heathen state, if t he governors do but merely protect their faithful
subjects, and do not stretch their authority into the affairs or religion, which
is beyond its proper e^Ltent. Gallio, the deputy of Achaia, had some good
notion of this matter in St. Paul's time, when he would take no cognisance
of words and names and questions about the Jewish religion, but only about
matters of civil tvrorif/ or wicked letvdness : But he was much to blame, eve|i
according to his own principles, that he did not keep the public peace, and
protect 8o.«thenes from the ninb, V whether he were a Jew or a heathen, or a
christian ;" Acts xviii. 12 — 17. For this was the proper province of a niagis-
trate to interpose in matters of civil wronger injury.
All that the christian church or any other peaceable society can claim
from the state, is protection ; and this protection is sufficient to guard them
from all disturbance of their peace by men of violence, or harlequins and
scaramouches, or any other intruder into their assemblies, chairs or pulpits,
besides those whom the society appoints: For if s uch complaints be made by
the society to the magistrate, be has a right to restrain by prison or proper
penalties, such invaders of the public peace, as trespass upon the innocent
employment, the ground, possessions and properties of their neighbours ; and
he IS b ound to do it as a guardian of the public peace : Nor should any pretence
of conscience screen the offender in such cases ; nor can the magistrate fulfil
his duty without securing an impartial liberty, safety and protcM^tion to every
loyal assembly, whether it be appointed for music or painting, philosophy
or worship.
It should also he added here, that if any persons who arc secluded or cast
out from these societies, by the rules and vote of the society, will yet obsti-
nately enter in upon their ground, and mix with them in their roiuinon acts
of instruction, practice, worship. &c. so as to give society any disturbance ; i t
is the business and duty of the civil magistrate, upon proper application made,
io ^nard every innocent society of loyal subjects from such inroads, injuries,
MBd disturbances ; and that even in their festivals and recreations, as well as | watts_works_vol_4.pdf | 229 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | supreme power in things of a civil nature, required by the laws of the land. Now the laws are all made, or are supposed to be made, for the good of the people and the safety of the state. Note, in this safety of the state is also included the honour due to the rulers, for if due honour be not paid to the ruling powers, it endangers the safety of the state.
XI. Let it be further considered also, that in the original compact between the government and the governed, the governed do not consent to part with any liberties of human nature, but only so far as is necessary for civil government and their common protection, security and peace. They are bound therefore to obey, not "in omnibus licitis & honestis, but "in omnibus quae ad reipublicæ salutem." Can we suppose that when the people swear allegiance to governors, they mean to give them power over all their private and domestic affairs and actions, or the circumstances of them, over their conduct in labour or study, in trade or recreations, and left themselves or their families no liberty of going out or in, when they pleased, or wearing short coats or long, red or blue, of eating bread or flesh or herbs as they thought proper, or dining or supping at a round table or a square one, upon a dish of turnips or a haunch of venison? And if the people never gave up their liberties in these affairs to the rulers of the state, then the rulers never had a right to claim such obedience: And if they have no right to determine such sort of things, in natural and private life, in families, or in any voluntary societies, I know not what divine or human reason they can have to claim this right in religious societies or in churches: Surely they can have no such pretence, except where the people or the laws have given them such a claim; and after all, whether such laws are good and just may deserve a debate.
XII. Let the christian church in Corinth therefore be esteemed but as one of the rest of these human voluntary societies, and it may subsist well enough in a heathen state, if the governors do but merely protect their faithful subjects, and do not stretch their authority into the affairs or religion, which is beyond its proper extent. Gallio, the deputy of Achaia, had some good notion of this matter in St. Paul's time, when he would take no cognizance of words and names and questions about the Jewish religion, but only about matters of civil wrong or wicked lewdness: But he was much to blame, even according to his own principles, that he did not keep the public peace, and protect Southenes from the mob, "whether he were a Jew or a heathen, or a christian;" Acts xviii. 12—17. For this was the proper province of a magistrate to interpose in matters of civil wrong or injury.
All that the christian church or any other peaceable society can claim from the state, is protection; and this protection is sufficient to guard them from all disturbance of their peace by men of violence, or harlequins and scaramouches, or any other intruder into their assemblies, chairs or pulpits, besides those whom the society appoints: For if such complaints be made by the society to the magistrate, he has a right to restrain by prison or proper penalties, such invaders of the public peace, as trespass upon the innocent employment, the ground, possessions and properties of their neighbours; and he is bound to do it as a guardian of the public peace: Nor should any pretence of conscience screen the offender in such cases; nor can the magistrate fulfil his duty without securing an impartial liberty, safety and protection to every loyal assembly, whether it be appointed for music or painting, philosophy or worship.
It should also be added here, that if any persons who are secluded or cast out from these societies, by the rules and vote of the society, will yet obstinate enter in upon their ground, and mix with them in their common acts of instruction, practice, worship, &c. so as to give society any disturbance; it is the business and duty of the civil magistrate, upon proper application made, to guard every innocent society of loyal subjects from such inroads, injuries, and disturbances; and that even in their festivals and recreations, as well as | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
AFPfiVBIX. 210
m
tfieir solemiutiet or common employments. That far shall suffice to shevf
the ri^t of a christian churchy to be secured from injuries and impositions in
dHnmon with any other innocent and voluntary societies.
XIII. Now let it h e supposed, that some of the ci?il goTemors of Coriptli,
shoatll join themselvte to any of these societies', whether philosophers^ anti-
quaries, painters, deists, or christians, would there be' any sufficient resison
why they should be turned out of their posts in the ^Viermnent, because they
are hecome christians, or become antiquaries or phdosopheta, &c. supposing
still that Ihe^ fulfil the offices of their ma^stracy with honour P And much
less reason is there, why there should be a law made to sechsde U^m from
thar civU offices, and lay a public brand or infamy tipon them, because th|^
join themselres to particuhur societies which do not in the least interfere with
ciTil goYemment : Hupposing^ always that in these societies, there is nothing
dishonourable or scandalonsi which would vilify and debase the dignity IX a
rttler, and evidently endanger the welfare of the state. " '
XIV. Yet no ruler in the Corinthian state, who joins himself to any of
these particular societies, has any authority or power to alter the special law^
43^ tbat society, or to prescribe new rules or practices to it : For ne is 'taken
into the society but as a sin^e member^ and has but his single vote, and con-
sequently has n o further ngbt nor authority to iutroduce any one hile Or
mode, ranh or ceremony into the colleg[e of philosophers, the society of piJB-
ters, or the christian church. All the civil power which he carries with him,
reaches no further than to see that -nothing be done in any of these societies
inooDsistent with the good of the state*
XV. When a chief civil ruler becomes a member of any of these socie-
ties, he g ains thereby an opportunity of knowing thoroughly all tlie affiurs of
the society, and of t>b8erYing whether there can be any special benefit, da-
mage or d anger to the state, arising from all the opinions and practices
thereof. So far it may be beneficial to the state. And it i s certain, this civil
ruler may be beneficial to the particular society of which he is a member,
if he be rich or great, by procuring for them, or bestowing upon them halls
/or lectures, mansions for the professors, or cha|)els for their christian worship,
schools for philosopliical experiments or painting, exercises, 9cc, and perliaps
he may procure civil immunities and advantages for them, that is, s uch as add
DO tax or burden, or inconvenience to the state : And he may favour tlie chris-
tian church or the Jewish synagogue if he pleases, so far as to appoint no
eivtl or military duties at the same hours, which would intert'ere witli christian
or Jewish worship in the city of Corinth.
XVI. Thus there are some advantages which may accrue to the state,
and some to the church, whereof the chief magistrates are members, and
that without any such alliance between church and state, as some have
supposed necessary for the security of both. But if the advances in tem-
poral things, which the church receives from the state, be not well gaarded
and liniiti^, the church will grow more earthly, but the state will not grow
more holy or heavenly : The church will be in danger of losing its hinnility,
piety, and purity, and the s\nt*i will run a great hazard of being made mere
servants or slaves to tlie church. Frequent and long experience has taught
the world this sad truth. Again,
XV 11. Let us make a fuitlier supposition that b<ith the people and the
rulers should be so much in love with the sentiments and practices of
the philosophers, the antiquaries, the deists, or the christians, as that the
hulk of them should become members of their collog(?s, societies, or
churches: Still the civil power would reach no further than the welfare
of the state of Corinth. The churches and other societies must still de-
termine for themseUes the rules and circumstances of actions that relate
to the design of their asscmhly, whetlier the rulers of the state vote for
it or no ; and every society may make such laws for itself aud\\aovfiv uwm\* | watts_works_vol_4.pdf | 230 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | their solemnities or common employments. Thus far shall suffice to shew the right of a christian church, to be secured from injuries and impositions in common with any other innocent and voluntary societies.
XIII. Now let it be supposed, that some of the civil governors of Corinth, should join themselves to any of these societies, whether philosophers, antiquaries, painters, deists, or Christians, would there be any sufficient reason why they should be turned out of their posts in the government, because they are become christians, or become antiquaries or philosophers, &c. supposing still that they fulfil the offices of their magistracy with honour? And much less reason is there, why there should be a law made to seclude them from their civil offices, and lay a public brand or infamy upon them, because they join themselves to particular societies which do not in the least interfere with civil government: Supposing always that in these societies, there is nothing dishonourable or scandalous, which would vilify and debase the dignity of a ruler, and evidently endanger the welfare of the state.
XIV. Yet no ruler in the Corinthian state, who joins himself to any of these particular societies, has any authority or power to alter the special laws of that society, or to prescribe new rules or practices to it: For he is taken into the society but as a single member, and has but his single vote, and consequently has no further right nor authority to introduce any one rule or mode, form or ceremony into the college of philosophers, the society of painters, or the christian church. All the civil power which he carries with him, reaches no further than to see that nothing be done in any of these societies inconsistent with the good of the state.
XV. When a chief civil ruler becomes a member of any of these societies, he gains thereby an opportunity of knowing thoroughly all the affairs of the society, and of observing whether there can be any special benefit, damage or danger to the state, arising from all the opinions and practices thereof. So far it may be beneficial to the state. And it is certain, this civil ruler may be beneficial to the particular society of which he is a member, if he be rich or great, by procuring for them, or bestowing upon them halls for lectures, mansions for the professors, or chapels for their christian worship, schools for philosophical experiments or painting, exercises, &c. and perhaps he may procure civil immunities and advantages for them, that is, such as add no tax or burden, or inconvenience to the state: And he may favour the christian church or the Jewish synagogue if he pleases, so far as to appoint no civil or military duties at the same hours, which would interfere with christian or Jewish worship in the city of Corinth.
XVI. Thus there are some advantages which may accrue to the state, and some to the church, whereof the chief magistrates are members, and that without any such alliance between church and state, as some have supposed necessary for the security of both. But if the advances in temporal things, which the church receives from the state, be not well guarded and limited, the church will grow more earthly, but the state will not grow more holy or heavenly: The church will be in danger of losing its humility, piety, and purity, and the state will run a great hazard of being made mere servants or slaves to the church. Frequent and long experience has taught the world this sad truth. Again,
XVII. Let us make a further supposition that both the people and the rulers should be so much in love with the sentiments and practices of the philosophers, the antiquaries, the deists, or the christians, as that the bulk of them should become members of their colleges, societies, or churches: Still the civil power would reach no further than the welfare of the state of Corinth. The churches and other societies must still determine for themselves the rules and circumstances of actions that relate to the design of their assembly, whether the rulers of the state vote for it or no; and every society may make such laws for itself and its own mem- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
320 APPfiiroix.
bers as it p leases^ io things wkereln the good or hurt of the fttte hare n*
eoDCcm.
XVII. Here I k now it w ill be objected, that this i$ setting-up << ado-
minion within a dominion,'* or *• i mpcpinm in imperio,'* which politicians
hare usually thought dangerous. But I think it may be sufficiently replied
IB answer to this difficulty,
Reply* That if every such society keep itself within its own bounds,
anid meodle with notliing relating^ to the state ; and if the civil mamstrate has
the supreme power and dominion even over all these societies, so far an to se-
cure wh^t relates to tlie civil welfare, the peace of mankind, and the j»afety
of government, there can be no inconvenience or danger in giving a mil and
complete toleration, protection and liberty to any sucli societies. What de-
triinent can any civil government be exposed to by a muster ruling his own
family, by his own private laws, or by a tutor or president of a d>lU'ge, who
gnrems his own academy and students by appointed rules of his own, still
au])posing they meddle not with state- affiiirs, nor obstruct the public peace or
government, but conform to the laws of the state.
XIX. And if the forms of government in the city of Corinth, should
change from aristocracy to monarch)' or democracy, or if it mould itself into
any other form, still these societies of christians and philosoifhers, deists,
lUBticpiarics, or painters m^j^ht be safe in the et\joyment of their proper
liberties, and the state suffer not the least inconvenience by them.
XX. Perhaps it will be enquired here, if the bulk of the people of a
nation together with their rulers embrace the christian faith, may they
not be esteemed as a christian state, and may not the \Yhole nation, lie
considered both as members of the civil state and of the christian church,
and be governeil by christian rulers, as officers both of the church and state,
and be ruled promiscuoasly by their laws and sanctions of rewards and penal-
ties both in things sacred and civil ? And may it n ot be maintained as a mixed
government or establishment of church and state without any great distinctba
between them. 1 answer,
XXI. Answer I. First, when things of so very different a nature arc
mixed and blended toijfether, it is most likely it will bring a medley of
confusions into both : When we unite and mingle ideas so distinct as ci-
▼il government and religion, as the laws and rights of God and of Ctesar,
as persons and ordinances temporal and spiritual as powers sacred and
hnman, as the concerns of the soul and the body, as the things of this
world and the things of the world to come, it will be exceeding hard to
reason and judge aright concerning the conduct )>ro]icr to both, or to either
of them, and it will be almost im)>ossible to determme and maintain their
just limits and boundaries: Jt will introduce such a perplexity of things,
as uill scarce allow sufficient grounds to judge, when or how far, one m-
croaches on the other, and to correct any mistakes, irregularities or unhappy
consequt^nces, which may be derived and grow from this unnatural mixture-
In the second place thei*eibre,
XXII. Answer II. Since we cannot so well reason and determirv^
upon things when in such a confusion, let us reflect what hath been the
eflfcct where such sort of mixtures have been praclist^d. Thus it Iras been
old, when Koinan £ni]>< rors 1e:>t the bishops their secular power, and tl
bishops Q-:ue the ni a right to call synods, to preside in them, to determia^^
ailairs iu the church.
Thus it has been tlone in many of the popish states and kinc;don. — mi
vliere bishops have been the chief rulers in the state: iiul if we enquires ^
our aucrstorsin this nation when it was nil subject to popery, or if we suri^ ^J
the popish nations of Eiu'Ope, and observe their mixture of <'ivil and sac^ — ^^
/>»nerS; wh<it can we fnid dt;riv«d from it but Irei^uent usurpation of c m %> | watts_works_vol_4.pdf | 231 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | bers as it pleases, in things wherein the good or hurt of the state have no concern.
XVII. Here I know it will be objected, that this is setting up "a dominion within a dominion," or "imperium in imperio," which politicians have usually thought dangerous. But I think it may be sufficiently replied in answer to this difficulty,
Reply, That if every such society keep itself within its own bounds, and meddle with nothing relating to the state; and if the civil magistrate has the supreme power and dominion even over all these societies, so far as to secure what relates to the civil welfare, the peace of mankind, and the safety of government, there can be no inconvenience or danger in giving a full and complete toleration, protection and liberty to any such societies. What detriment can any civil government be exposed to by a master ruling his own family, by his own private laws, or by a tutor or president of a college, who governs his own academy and students by appointed rules of his own, still supposing they meddle not with state affairs, nor obstruct the public peace or government, but conform to the laws of the state.
XIX. And if the forms of government in the city of Corinth, should change from aristocracy to monarchy or democracy, or if it mould itself into any other form, still these societies of Christians and philosophers, deists, antiquaries, or painters might be safe in the enjoyment of their proper liberties, and the state suffer not the least inconvenience by them.
XX. Perhaps it will be enquired here, if the bulk of the people of a nation together with their rulers embrace the christian faith, may they not be esteemed as a christian state, and may not the whole nation, be considered both as members of the civil state and of the christian church, and be governed by christian rulers, as officers both of the church and state, and be ruled promiscuously by their laws and sanctions of rewards and penalties both in things sacred and civil? And may it not be maintained as a mixed government or establishment of church and state without any great distinction between them. I answer,
XXI. Answer I. First. when things of so very different a nature are mixed and blended together, it is most likely it will bring a medley of confusions into both: When we unite and mingle ideas so distinct as civil government and religion, as the laws and rights of God and of Caesar, as persons and ordinances temporal and spiritual as powers sacred and human, as the concerns of the soul and the body, as the things of this world and the things of the world to come, it will be exceeding hard to reason and judge aright concerning the conduct proper to both, or to either of them, and it will be almost impossible to determine and maintain their just limits and boundaries: It will introduce such a perplexity of things, as will scarce allow sufficient grounds to judge, when or how far, one incroaches on the other, and to correct any mistakes, irregularities or unhappy consequences, which may be derived and grow from this unnatural mixture.
In the second place therefore,
XXII. Answer II. Since we cannot so well reason and determine upon things when in such a confusion, let us reflect what hath been the real effect where such sort of mixtures have been practised. Thus it has been old, when Roman Emperors lost the bishops their secular power, and the bishops gave them a right to call synods, to preside in them, to determine affairs in the church.
Thus it has been done in many of the popish states and kingdom where bishops have been the chief rulers in the state: But if we enquire our ancestors in this nation when it was all subject to popery, or if we survive the popish nations of Europe, and observe their mixture of civil and sacred powers, what can we find derived from it but frequent usurpation of c | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
Ml
APPENDIX*
psmiediiiigiMeMd, orof ccckilaiticilpoww'mdHiycwi, aiid^|^
lenUy ot^ a motiul agfccment will be made betw«ea cmlaiidMclesuitlicdl
mien, bf floae miperiorities mi one nde or tiie other, at to keep the per-
KM and OMMcieBoei of the oommon people in deep bondMre f Thie
«M BHBlare hat prodneed infinite eonftnion and miacfaief, both in dmrdi
tad elate ; it baa broiu(bt in ware and «laiigfaters, inqniaitiona and bloody
pqiecglanna, loaa of all pie^ and goodneia, boraing leal, blindneaa, by-
poeriay and anperalition, alavery of aouls and bodiea, and fraud and ▼ioMon
wilbont end»
XXIII. Nerer did the all-wise God tmosle aacred and civil power
liMagfaoiit any national government but that m the Jews, where be bim*
Mlf waa both the political and ecclesiastical head, the God M tly churchy
and the long of the atate. Scarce are theae mixturea aafb in any other hand
bat bia. When in later ages aome of their biffh priesta the aacoeaaom of
the Maecabees, grew np to be kings, and God their aopreme king with*
dfew from them hia divine infloences, and his kind superintendency, what
temble oonforion, barbarity, and madness were sometimea found woMg
them?
XXIV. And I m ig^t add, that such dangerous mixtures as they in every
pepish state or government, where there is no toleration nor liberty allowed t»
other dnrirtiana, who would" maintain the purity of their religion ; these, t
ay, are the venr oompontion of they«et tuiitoes of NehtehadHezzarU grmt
nujfg tM Dtmielf chap. ii. which were made part of poiterU clay mUt pari of
vom*: These may try to mix, but thev will not well eleavb to one another*
And if the dream of the Assyrian king be divine, or the interpretation of the
Jewish prophet be true, diese '* toes and these feet, wherein the iron ii mixed
wtt& muru clay^ wait only for the stone cut out of the mountain mthout Aendr,
teemketie hige imageupan its f eet and to break it io pieces.** Then the four
vast monarchies of this world meet their last period, and become Hkethe ehajf
sf a tktesbxng^fioor^ and tlie wind cetjrUs them away : Then shall that stone
now and Jiif the whole earth, and tMminadams of this world beeoma tka
hmfdom of the Lord and his Christ ^ and he shall reign for eeer and ever ;
BcT. xi. 15. Anun*
a Lovtb in bit Commentary oo Daniel leemi to approve entirely this expo*
MlioB, for be gives no other tenie of the words, verse 48. And if this were a
proper place for explaining the propbeclei of Oanipl or the viiiont of SL John,
ckapteis xiii. and xvii. I think it might be made lo appear beyond all reaionable
sfpoaition, that tbe first head of the Roman empire was only civil, and strong
MtroQ, like tbe Irgi of Nebuchadnezzar's image : The last wm part civil and
put ecclesiastical ; such were the feet and ten toes of this image, or the pope*
^•a with its ten kingdoms, mingled of iron aad day, which await this final
ienractioB. | watts_works_vol_4.pdf | 232 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | APPENDIX.
power in things sacred, or of ecclesiastical power in things civil, and yet generally such a mutual agreement will be made between civil and ecclesiastical rulers, by some superiorities on one side or the other, as to keep the persons and consciences of the common people in deep bondage? This odd mixture has produced infinite confusion and mischief, both in church and state; it has brought in wars and slaughters, inquisitions and bloody persecutions, loss of all piety and goodness, burning zeal, blindness, hypocrisy and superstition, slavery of souls and bodies, and fraud and violence without end.
XXIII. Never did the all-wise God mingle sacred and civil power throughout any national government but that of the Jews, where he himself was both the political and ecclesiastical head, the God of the church, and the king of the state. Scarce are these mixtures safe in any other hand but his. When in later ages some of their high priests the successors of the Maccabees, grew up to be kings, and God their supreme king withdrew from them his divine influences, and his kind superintendency, what terrible confusion, barbarity, and madness were sometimes found among them?
XXIV. And I might add, that such dangerous mixtures as these in every popish state or government, where there is no toleration nor liberty allowed to other christians, who would maintain the purity of their religion; these, I say, are the very composition of the feet and toes of Nebuchadnezzar's great image in Daniel, chap. ii. which were made part of potter's clay and part of iron*: These may try to mix, but they will not well cleave to one another. And if the dream of the Assyrian king be divine, or the interpretation of the Jewish prophet be true, these "toes and these feet, wherein the iron is mixed with mury clay, wait only for the stone cut out of the mountain without hands, to smite the huge image upon its feet and to break it to pieces." Then the four vast monarchies of this world meet their last period, and become like the chaff of a threshing-floor, and the wind carries them away: Then shall that stone grow and fill the whole earth, and the kingdoms of this world become the kingdom of the Lord and his Christ, and he shall reign for ever and ever; Rev. xi. 15. Amen.
* Lowth in his Commentary on Daniel seems to approve entirely this exposition, for he gives no other sense of the words, verse 42. And if this were a proper place for explaining the prophecies of Daniel or the visions of St. John, chapters xiii. and xvii. I think it might be made to appear beyond all reasonable opposition, that the first head of the Roman empire was only civil, and strong as iron, like the legs of Nebuchadnezzar's image: The last was part civil and part ecclesiastical; such were the feet and ten toes of this image, or the pope-dom with its ten kingdoms, mingled of iron and clay, which await this final destruction. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
watts_works_vol_4.pdf | 233 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | The image provided is too blurry to accurately recognize any text. It appears to be a blank or partially obscured document with no visible content. Therefore, I cannot provide any information about the content of this document. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | ||
RUIN AND RECOVERY
Si,. «c. | watts_works_vol_4.pdf | 234 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | THE RUIN AND RECOVERY
OF MANKIND,
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PREFACE.
TO " THE RUIN AND RECOVERY OF MANKIND.'*
!IDST the darkness of oar degenerate state, God has been pleased to
I us with two springes of light, to lead us into the knowle<lge of our own
, and to direct us in the way to his favour and our happiness. Thes^
II k nown by the names of reason and reTelation, that is, the reason ol
id the revelation of God.
ight reason is ever uniform and consistent with itself, and is t he sama
ges. It was given to man at first, to teach him all that we call natural
a ; and even now, in its diminished glory, it g ivts sufficient evidence of
By and assures us feelingly of our universal degeneracy, our lost inno-
and peace : It affords us also many hints of the favourable condescen*
f divine mercy, the necessity of our repentance of sin, and ourtrust in -
grace, in order to our recovery.
IB granted that the dictates of reason amon^ the Tarioos tribes and
lions of fallen mankind, have been mingled with a thonsand prejudices,
esses and wanderings, with the mistakes of fancy, and the rollies of
tition ; and at best it h as not been found of itself practically sufficient
ruct us in all thinj^s that relate to our salvation : Yet still, reason is a
iveu us by God himself, and it h as very much to do in our direction
I our present duty and our final felicity. But since our reason is so
ve, both in its discovery of our ruin and our restoration, God has been
1 to teach iu a more 'imme<liate manner by the light of revelation,
is given to mankind early discoveries of his mind and will before scrip-
as written, and then by AXoscmj and other holy writers, he has funiished
with knowledge of tLeir original apostacy from God, their guilt and
ledness ; and he has been ever since leading them onwards by different
>r degrees towards the full discovery of his will and their salvation
ius Christ, the Mediator.
nd since the revelations of God to men, have been so very cariy and
s, and have been delivered to us by different persons, and in different
there may be some difiiculties arising from this variety : There may be
leemin^ inconsistencies between the several parts of it, and some sup-
appositions to the lig'ht of reason : Yet it is certain that the two only
bvliich God has favoured us with in order to learn his will and our duty,
ver contradict themselves, nor each other. There is not any one part
ne revelation which is really inconsistent with reason, or with any other
»f revi?lation itself. There is certainly a glorious connexion and divine
uy between them all, and all join together to make up one complete
e, gradually advancing to perfection, and terminating and centering at
our full recovery to the Tavour and imatife of God by the promised
ih or Saviour. 5i'ow as the revelation of God in an iliustrious manner
^ the deiiciencies of our reason, and enlightens our natural darkness
knowledge of divine things, so the exercise of our reasoning powers
' necessary to assist us not only iu the understanding of the several
»f revelation, but in reconciling them to each other as well as to the
!8 of right reason. It is our reason which shews us this blessed harmony.
f i t should be found, that in my sentiments on this subject I have fol-
no huuinn scheme, no estabiished system, no hyi^o\\ieskS «\ vecj cn^<«
rpartjr. Jet it b e kaown that my studies have necuYitf>t« «a!^<^%4v^
OL, IV,
p | watts_works_vol_4.pdf | 236 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | PREFACE.
TO "THE RUIN AND RECOVERY OF MANKIND."
IDST the darkness of our degenerate state, God has been pleased to us with two springs of light, to lead us into the knowledge of our own, and to direct us in the way to his favour and our happiness. These well known by the names of reason and revelation, that is, the reason of and the revelation of God.
ight reason is ever uniform and consistent with itself, and is the sameges. It was given to man at first, to teach him all that we call natural n; and even now, in its diminished glory, it gives sufficient evidence of n, and assures us feelingly of our universal degeneracy, our lost innoc- and peace: It affords us also many hints of the favourable condescen- f divine mercy, the necessity of our repentance of sin, and our trust in grace, in order to our recovery.
is granted that the dictates of reason amongst the various tribes and tions of fallen mankind, have been mingled with a thousand prejudices, lesses and wanderings, with the mistakes of fancy, and the follies of tition; and at best it has not been found of itself practically sufficient struct us in all things that relate to our salvation: Yet still, reason is a given us by God himself, and it has very much to do in our direction of our present duty and our final felicity. But since our reason is so vive, both in its discovery of our ruin and our restoration, God has been l to teach in a more immediate manner by the light of revelation, is given to mankind early discoveries of his mind and will before script- as written, and then by Moses and other holy writers, he has furnished with knowledge of their original apostacy from God, their guilt and needness; and he has been ever since leading them onwards by different or degrees towards the full discovery of his will and their salvation sus Christ, the Mediator.
and since the revelations of God to men, have been so very early and s, and have been delivered to us by different persons, and in different there may be some difficulties arising from this variety: There may be seeming inconsistencies between the several parts of it, and some sup- oppositions to the light of reason: Yet it is certain that the two only which God has favoured us with in order to learn his will and our duty, over contradict themselves, nor each other. There is not any one part of revelation which is really inconsistent with reason, or with any other of revelation itself. There is certainly a glorious connexion and divine ny between them all, and all join together to make up one complete e, gradually advancing to perfection, and terminating and centering at our full recovery to the favour and image of God by the promised th or Saviour. Now as the revelation of God in an illustrious manner es the deciencies of our reason, and enlightens our natural darkness knowledge of divine things, so the exercise of our reasoning powers necessary to assist us not only in the understanding of the several of revelation, but in reconciling them to each other as well as to the s of right reason. It is our reason which shews us this blessed harmony.
If it should be found, that in my sentiments on this subject I have fol- no human scheme, no established system, no hypothesis of any com- party, let it be known that my studies have been more engaged in
VOL. IV. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
826 >RRFiCE.
niFditfttinn, thau in reaitin;^ controversies ; r rtison and the bible werr (be adj
■prian^s wbeuce I ilcriieil my sciiliiueiits, and the ouly Ktta by which 1 t ried
then), ?iiil not tlic nulbiirily <ir any ^reat name, or any sect or party ■mong
men. Tiicrciorv if nuv reader in ileternunod already to hetieve nothing but
what is pci't'i.Hilly (.liiiformable to sonie fkrourite xjiiteiii, or tlie opiniont of th«
pndy, wlibh he baa titiiMfOntiir his test of truth and umr, i BballnotcouTthii
fatour, l»r be grently moietl hj llJs ceusure.
Itiit if 1 tiBTo been so liajip.v a" to net tliesp truths, nhicb icripture hu
revcaicil coiircrniiif^ our misery und flivinc luercy, in so favouiable a light, w
to make itfvideot to well-disposvil imirartial reailers, how for they are iiu|)-
poTtctl by reniion itself, anil to disciiTer and maintain tliia agreement betwccR
these tivb dilferont mniiifeslaiions of God lumen, I hate attained my end: If
I have been emddeil in any measure tn render these sacred truths more ctcdi-
bte to the sincere eJiqiiiremaAer truth, anil to rehevcthe divine reTelBlioMnf
•criiitiire, Bj^'uinst the eaviln of an u^e uhiuh greatly pretends to reaion, I
shall acconjitnliy labour well emplojei).
11ie deist will have no longer oause to triumph in the asmraDCe of bit
atlai'Iiii ugniiist Mnipture, nnr shall the I'hristian want matter fdt'biasalifftctioQ
audjny.whrnhe sees bis divine religion vindicated hy the jiowers ofreaMa.
jVly ohicf deiHga, and that which, has regulated all my metlitatioeaaod
reanonini^, is to establish and confirm what >[)pears to me to he plain natlrr.
nf fnet, mtlie sinful auil miseraUlecircutnslaneesof all the children of Adam
liymmirc, and their Itopcs of recovery by divine grace, m &r as either tbe
lig^ht uf nature or scriiiture would assist me, and to vindicate the morml pnftv-
tiuns of Uud, his hohncss, justice, and (food ness in his worluof provideDre
and grace, or in his whnle guvcmincnt at' the world. The ^rouna-mrl; of
tny scheme is laid in the oriL'inal rectitude of man, and his eaii^ degmeran^
into sin Olid misery ; and I h ave drawn from the mere light ot nature, luS-
cieut jiroof and evidence of both tliese.
If what has been said in answer to the firet (guestion, does not sulEciail^
proTe'tlie doctrincof original sin front the universal siiifuluets anil miaeryH
tnankiud, I hope the first essay in the appendix w^ill do it; the fiiatpatt
nliercof represents that subject more largely, as it relates to the misei; <f
man, and the latter end of il b riefly enforces the argitraent from hiBUDinmil
ainfulness, both by reasuu and scripture. The reader ii desired to forgive tbt
rcpelLtion of a few seuliiuctits which are set in varioua lights, especi^l^ con-
sidering^ that t his essay was first designed nnlv I'ur a philosophictu enquiry oc
■mu:»ewent, and not to lake its place in this took.
It would have been needless labour to enter into any cxamiaatioii of tU
leaned Doctor Whitby's scheme published in his writings, and toanswerdl
hb objections about original sin, imputed or inherent; For if th« Acta wlud
1 r ecite concerning the sinlul nature and wretched circumstances of """^^^
even from their inltiucy arc found by coustaut experience and observationio
be true, then a great jiart of hissuhcme vanishes and diss as a matter ofnMR
mistaketn fact; Ami if mv scheme urhy|iuihc«s for the solution oflhe diffi>
riihics which attend tliisdoctrine, is s upported by reason and scripture, then
his objections against it iiiu^t fall of course. No objection agaJnsI a ceitiiB
trirth ran ever be valid or strung, though at first view il may appear[e*erN
plausible. And I thought this lo be the phiioest and sburtest wayofwriting
«nil reasoning, and not to embarrass my readers more lliau was nectwaiy
ivith the perplexities of' cunlruversjal writings on so difficult a sutgect*.
Deiddcs all Ibis 1 a dd, that though a considerable |iart of that writer's t4-
jecliunll;^■ainstorigulalsia may heb«»yuuBonie defenders of ti,yet thaw
* Yet I malt eonfei) in tba lecood cdilioa of this book, I have foand tUi
iatermixlart of objuctioaa and ansvevi n»)i« D«aui«i v^an \ .imaeiacd j «■!
.(*■( BercJ/ to kaep crroia ftana Irlanc^, «a4Lh»«a^i««4*nVNin«lKAahK« | watts_works_vol_4.pdf | 237 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | meditation, than in reading controversies; reason and the bible were the only springs whence I derived my sentiments, and the only tests by which I tried them, and not the authority of any great name, or any sect or party among men. Therefore if any reader is determined already to believe nothing but what is perfectly conformable to some favourite system, or the opinions of the party, which he has chosen for his test of truth and error, I shall not court his favour, nor be greatly moved by his censure.
But if I have been so happy as to set these truths, which scripture has revealed concerning our misery and divine mercy, in so favourable a light, as to make it evident to well-disposed impartial readers, how far they are supported by reason itself, and to discover and maintain this agreement between these two different manifestations of God to men, I have attained my end: If I have been enabled in any measure to render these sacred truths more credible to the sincere enquirers after truth, and to relieve the divine revelations of scripture, against the cavils of an age which greatly pretends to reason, I shall account my labour well employed.
The deist will have no longer cause to triumph in the assurance of his attacks against scripture, nor shall the christian want matter for his satisfaction and joy, when he sees his divine religion vindicated by the powers of reason.
My chief design, and that which has regulated all my meditations and reasoning, is to establish and confirm what appears to me to be plain matter of fact, in the sighful and miserable circumstances of all the children of Adam by nature, and their hopes of recovery by divine grace, so far as either the light of nature or scripture would assist me, and to vindicate the moral perfections of God, his holiness, justice, and goodness in his works of providence and grace, or in his whole government of the world. The ground-work of my scheme is laid in the original rectitude of man, and his early degeneracy into sin and misery; and I have drawn from the mere light of nature, sufficient proof and evidence of both these.
If what has been said in answer to the first question, does not sufficiently prove the doctrine of original sin from the universal sinfulness and misery of mankind, I hope the first essay in the appendix will do it; the first part whoreof represents that subject more largely, as it relates to the minery of man, and the latter end of it briefly enforces the argument from his universal sinfulness, both by reason and scripture. The reader is desired to forgive the repetition of a few sentiments which are set in various lights, especially considering that this essay was first designed only for a philosophical enquiry or amusement, and not to take its place in this book.
It would have been needless labour to enter into any examination of the learned Doctor Whitby's scheme published in his writings, and to answer all his objections about original sin, imputed or inherent: For if the facts which I recite concerning the sinful nature and wretched circumstances of mankind even from their infancy are found by constant experience and observation to be true, then a great part of his scheme vanishes and dies as a matter of more mistake in fact: And if my scheme or hypothesis for the solution of the difficulties which attend this doctrine, is supported by reason and scripture, then his objections against it must fall of course. No objection against a certain truth can ever be valid or strong, though at first view it may appear less plausible. And I thought this to be the plainest and shortest way of writing and reasoning, and not to embarrass my readers more than was necessary with the perplexities of controversial writings on so difficult a subject*.
Besides all this I add, that though a considerable part of that writer's objections against original sin may be heavy on some defenders of it, yet there
* Yet I must confess in the second edition of this book, I have found the intermixture of objections and answers more necessary than I imagined; and that merely to keep errors from triumph, and hence readily learns. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
PttETACt.* 227
itlBculties are uttiTly predodeil by the hypothesis which T have proposed in
HielaHl question. ^Vhat that very learaetl author has drawn out of the fathers
with much labour and criticism, let it fall on either side of the controverbyy
will iiave bat small force to move any man who considers these two things :
1. How little we can supiM)se to learn of the certain doctrines of Christ
tnd his apostles, witli any exactness and accuracy from tlic mere traditions of
iNirsuus who lived for the most part a hundred and iit\y, two hundred, to three
oimdred yearx at\er them ? For we have the original sacred writin;^s as well
as they ; the rest is all but tradition and uncertainty.
2. When he considers that the early fathers^ who wrote bcforo these
•ODtruversies arose and were debated in the church, represented their senti-
ments on these subjects in very louse and indeterminate language, .as Doctor
Whitby hunself will easily allow, and they were indeed hardly consistent
withlhemselveg, or with one another, in this as well as in many other points
of opinion or doctrine. • T his unr(!rtainty of their sense is the spring of many
debates between Doctor Wiiitby and Gerard VnssiiiR.
I know some opinions will be found here, which are supposed to be bor-
rowed from the common schemes of orthodox writers, but let them not be at
once i-enounced with contempt and disdain*, by any age which is fond of no*,
fehy and reasonmg. Perhaps there may be some reasonings here brought to
lupport them, which have not been set in a clear and full light by former
imters ; and notwitlistanding their old-fashioned appearances, these may b^
found to be divine truths.
If the reader shall meet with any new thoughts here, let not the book be
st once rejected on that account : This preface entreats the author may be
forgiven, who has entered into an untrodden path sometimes, not willingly,
but he lias been constrained to it, in order to soke such difiiculties as we have
never yet seen relieve«l to the general satisfaction of men, by all the usual
and couimon tracks of argument. '* Every scribe who is instructed unto the
kingdom of heaven, should bring forth out of his treasure things new and
eld;" Mat. xiii. 52. .
If every person who is pleased to peruse these leaves, pays but the same
high veneration to what scripture has revealed, has the same just regards to
the plain dictates of right reason, the same deep sense of the difHculties which
attend these enquiries, and such a constant zeal to abolish the controversies
of Christianity, and to reconcile contendmg christians, as the writer desires to
have^ I persuade myself there will not be many rash and sudden or severe /
censures pronounced upon the arguments here used, though they may not
happen to convince the reader : Nor will there be many angry adversaries, or
many disdainful qpposers of the reconciling sentiments of this book, whether
they may carry in them the appearance of being old or new.
Neither novelty nor antiquity of opinion can make any certain pretences
to truth, nor can they be esteemed just prejudices against it: As there are
many divine truths wliich have been known and acknowledged from all anti-
quity, so I am persuaded there are some others which have never been seen
in their lidl force and perspicuity siiice the days of our Saviour and the apos-
tles; there are some sacred verities »hich have had much darkness diffused
* It is too frequent a custom of ma'iy readers to applaud or censure a book
very highly, accordiof to the opinion it favours, not according to the reason or
trgument it produces. If the opioiou be agreeable to the sentimeots and Ian*
guage of any particular party, which the reader has chosen, the arguments,
though ever so common or trifling, are pronounced strong and cogent. On the
other hand, if the opinion happen to be near a-kiu to those of a contrary sect,
" then the arguni<>uts brought to support it are all trifliog : The author is a
heretic, and therefore ins reasonings must needs be ^lil weak and insufficient, if
not dangerous and destructive." May divine providence deVWet ^\\ VXv^X. V -^wV.^
tm dc'p and diSHcaU subjects from the hand oC sucVi rt)k^<£t«) UW V^*! ^^^^
Ltcome more siocert 4ud i'mparlial jo a t h e ov search of UuVh \ | watts_works_vol_4.pdf | 238 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | difficulties are utterly precluded by the hypothesis which I have proposed in the last question. What that very learned author has drawn out of the fathers with much labour and criticism, let it fall on either side of the controversy, will have but small force to move any man who considers these two things:
1. How little we can suppose to learn of the certain doctrines of Christ and his apostles, with any exactness and accuracy from the mere traditions of persons who lived for the most part a hundred and fifty, two hundred, to three hundred years after them? For we have the original sacred writings as well as they; the rest is all but tradition and uncertainty.
2. When he considers that the early fathers, who wrote before these controversies arose and were debated in the church, represented their sentiments on these subjects in very loose and indeterminate language, as Doctor Whitby himself will easily allow, and they were indeed hardly consistent with themselves, or with one another, in this as well as in many other points of opinion or doctrine. This uncertainty of their sense is the spring of many debates between Doctor Whitby and Gerard Vossius.
I know some opinions will be found here, which are supposed to be borrowed from the common schemes of orthodox writers, but let them not be at once renounced with contempt and disdain*, by any age which is fond of novelty and reasoning. Perhaps there may be some reasonings here brought to support them, which have not been set in a clear and full light by former writers; and notwithstanding their old-fashioned appearances, these may be found to be divine truths.
If the reader shall meet with any new thoughts here, let not the book be at once rejected on that account: This preface entreats the author may be forgiven, who has entered into an untrodden path sometimes, not willingly, but he has been constrained to it, in order to solve such difficulties as we have never yet seen relieved to the general satisfaction of men, by all the usual and common tracks of argument. "Every scribe who is instructed unto the kingdom of heaven, should bring forth out of his treasure things new and old;" Mat. xiii. 52.
If every person who is pleased to peruse these leaves, pays but the same high veneration to what scripture has revealed, has the same just regards to the plain dictates of right reason, the same deep sense of the difficulties which attend these enquiries, and such a constant zeal to abolish the controversies of Christianity, and to reconcile contending Christians, as the writer desires to have; I persuade myself there will not be many rash and sudden or severe censures pronounced upon the arguments here used, though they may not happen to convince the reader: Nor will there be many angry adversaries, or many disdainful opposers of the reconciling sentiments of this book, whether they may carry in them the appearance of being old or new.
Neither novelty nor antiquity of opinion can make any certain pretences to truth, nor can they be esteemed just prejudices against it: As there are many divine truths which have been known and acknowledged from all antiquity, so I am persuaded there are some others which have never been seen in their full force and perspicuity since the days of our Saviour and the apostles; there are some sacred verities which have had much darkness diffused
* It is too frequent a custom of many readers to applaud or censure a book very highly, according to the opinion it favours, not according to the reason or argument it produces. If the opinion be agreeable to the sentiments and language of any particular party, which the reader has chosen, the arguments, though ever so common or trifling, are pronounced strong and cogent. On the other hand, if the opinion happen to be near a-kin to those of a contrary sect, "then the arguments brought to support it are all trifling: The author is a heretic, and therefore his reasonings must needs be all weak and insufficient, if not dangerous and destructive." May divine providence deliver all that I write on deep and difficult subjects from the hand of such readers, all they are become more sincere and impartial in the search of truth. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
9»
•• * FEEFACZ.
arfNmd liieiii liy e arly eonmptioni of the f«i^ wtA hj tlie' eontroTeraies
flocoeeding ages ; and thete stand in need of some further light to dissip
that darkness, and restore them to their primitiTe perspicuitj. Whether a
of my attempts or lahoors here shall be successfiil for this end, must be <
trusted with the judgment of the reader, and the proridence of God.
And now I have proposed these thoughts to the world in hope to clear
tome difficulties in our holy religion, and to shew how fkr our own reai
may support what scripture reTeais : I leave all with the public, and shall i
be solicitous to support all these sentiments, or to vbdicate these proposi
If any person can derive any degree of light toward his satisfaction from th(
papers, 1 s hall rejdice with him. Let erery one chuse what he likes, a
neglect the rest. I will not persuade any man to be of my opinion till he •
reason for it ; and whensoever 1 see reason, I shall change them noyw
Our best-concerted schemes have their imp^ections, and therefore I di
not assume certainty in matters of doubtful disputation : Nor do I assert
affirm several things which 1 have here written ; f or I know myself a wc
fallible creature, and it i s no wonder if I should fall into mistakes.
I should be glad to see a safer and more consistent scheme on th<
anlnects proposed to the world, which may rectify all the errors of this be
with convincing evidence, and scatter our darknesses like a rising sun. '
cavil at particular tlioughts or phrases is much easier than to form a perC
hypothesis. But it i s tiie prerogative of the great God only to pierce tbroo
afl nis own infinite schemes with an unerring eye, to « surround them with
all-comprehensiTe view, to grasp them all in one single survey, and tosprc
a reconciling light over all their immense varieties. Man must yetg^pj
with difficulties in this dusky twilight; but God in his time will irradiate t
earth more plentifully withiiis light and truth ; then darkness and conte
Mons shall fly away tor ever. HasleH| O Lord the happy day. Amen. | watts_works_vol_4.pdf | 239 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | around them by early corruptions of the faith, and by the controversies succeeding ages; and these stand in need of some further light to dissipate that darkness, and restore them to their primitive perspicuity. Whether any of my attempts or labours here shall be successful for this end, must be trusted with the judgment of the reader, and the providence of God.
And now I have proposed these thoughts to the world in hope to clear some difficulties in our holy religion, and to shew how far our own reason may support what scripture reveals: I leave all with the public, and shall not be solicitous to support all these sentiments, or to vindicate these proposes. If any person can derive any degree of light toward his satisfaction from the papers, I shall rejoice with him. Let every one chuse what he likes, and neglect the rest. I will not persuade any man to be of my opinion till he so reason for it; and whensoever I see reason, I shall change them myself. Our best-concerted schemes have their imperfections, and therefore I do not assume certainty in matters of doubtful disputation: Nor do I assert affirm several things which I have here written; for I know myself a wee fallible creature, and it is no wonder if I should fall into mistakes.
I should be glad to see a safer and more consistent scheme on the subjects proposed to the world, which may rectify all the errors of this book with convincing evidence, and scatter our darknesses like a rising sun. Cavil at particular thoughts or phrases is much easier than to form a perfect hypothesis. But it is the prerogative of the great God only to pierce through all his own infinite schemes with an unerring eye, to surround them with all-comprehensive view, to grasp them all in one single survey, and to spread a reconciling light over all their immense varieties. Man must yet grapple with difficulties in this dusky twilight; but God in his time will irradiate the earth more plentifully with his light and truth; then darkness and contemptions shall fly away for ever. Hasten, O Lord the happy day. Amen. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
ADVERTISEMENT
CONCSENlIia TH£ SECOND EDITION.
itde pftins that 1 h are taken to reYiew thia book since it w as printed,
niaoy yeani before : I haTe read also what has been publisbed in
to it, and I w ould ever keep my mind in such a temper, as is ready
the truth Trom every quarter, and learn my mistakes in order to
m.
am not yet con>ineed of any errors in the general doctrines hert
I ; nor does my heart tell me, that my representation of the
itate of mankind in its present dei|^enerate circumsteuces exoeeda
It is by no means true, which some have imagined, that a retire-
the world, and dwellini^ much amonff my own solitary thodj^hta
thera, have led me into these melancholy and dismal apprehensions'
d : But it is my free and public converse with the world in my
more sprightly parts of life, have ffiven me these just and dis«
^WB of all the race of Adam. Daily obseriratif>n in riper years
to assure, that there is much more folly, sin, and miseiy amonsr
I have described : Hereby my proof and evidence of some original
lal degeneracy of tlie creature grows brighter and stronger, auic#
hiefs could not arise merely from the immediate hand of Qod, as a
ind merciful Creator.
icriptural doctrine of original sin has engaged my pen, becaose, in
a, it bas a most extensive and powerful influence on several parts
il g odliuess; 1 think a deep sense of it lays the best foundation of
»ic)n to tboM! blessed doctrines of grace, which make up so great a
! g ospel of Christ. It is this article which humbles ana abases the
ian,*and brings him to disclaim all self-sufficiency, and to lie at the
•d. It is this makes him poor in spirit, and renders him constantly
Dt and supplicant for divine grace. This leads him out of himself
9r righteousness, wisdom, and strength, as well as excites him to
vent gratitude for evpry blessing of soul and body. It is this doc-
powerfully forbids those vicious passions of srlf-ad miration, and
ur neighbour, and as strongly inclines us to christian compassion,
our hearts to pity and relieve each other in the various distresses of
;pirit, since we are all by nature under the same condemnatioa
f-
isoever I see this doctrine of original sin rejected and renouncedy
(Hcient reason from many observations, to expect the glories of the
I i n the same pniportion be depreciati^l, neglected and despised :
all born still in our original sUite ot nature and innocency, the
grace and salvatitm of Christ Jesus does not seem so very neces*
i; if it was but a little bruise we suffered by the fall of Adam, a
i may heal us. Nor shall 1 wonder to see any man by degrees run
ito deism, who scornfully abandons this tnith. 1 confess I t ake
e to be of such euiiucnt iuiportnnce in our holv profession, aS
our solicitous regards ; thouc^h a late author, witfi whom I have
», calls it| '* one of the greatest absurdities in all the lystem of
ligion."
p 9 | watts_works_vol_4.pdf | 240 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | ADVERTISEMENT
CONCERNING THE SECOND EDITION.
little pains that I have taken to review this book since it was printed, many years before: I have read also what has been published in it, and I would ever keep my mind in such a temper, as is ready the truth from every quarter, and learn my mistakes in order to m.
I am not yet convinced of any errors in the general doctrines here; nor does my heart tell me, that my representation of the state of mankind in its present degenerate circumstances exceeds it by no means true, which some have imagined, that a retire-the world, and dwelling much among my own solitary thoughts there, have led me into these melancholy and dismal apprehensions: But it is my free and public converse with the world in my more sprightly parts of life, have given me these just and discerns of all the race of Adam. Daily observation in riper years to assure, that there is much more folly, sin, and misery among I have described: Hereby my proof and evidence of some original degeneracy of the creature grows brighter and stronger, since thiefs could not arise merely from the immediate hand of God, as a sound merciful Creator.
scriptural doctrine of original sin has engaged my pen, because, in it, it has a most extensive and powerful influence on several parts of godliness; I think a deep sense of it lays the best foundation of mission to those blessed doctrines of grace, which make up so great a gospel of Christ. It is this article which humbles and abases the man, and brings him to disclaim all self-sufficiency, and to lie at the end. It is this makes him poor in spirit, and renders him constantly unt and supplicant for divine grace. This leads him out of himself or righteousness, wisdom, and strength, as well as excites him to event gratitude for every blessing of soul and body. It is this doc-powerfully forbids those vicious passions of self-admiration, and our neighbour, and as strongly inclines us to christian compassion. Our hearts to pity and relieve each other in the various distresses of spirit, since we are all by nature under the same condemnation.
soever I see this doctrine of original sin rejected and renounced, sufficient reason from many observations, to expect the glories of the man in the same proportion be depreciated, neglected and despised: shall born still in our original state of nature and innocency, the grace and salvation of Christ Jesus does not seem so very neces-; if it was but a little bruise we suffered by the fall of Adam, a may heal us. Nor shall I wonder to see any man by degrees run into deism, who scornfully abandon this truth. I confess I take to be of such eminent importance in our holy profession, as our solicitous regards; though a late author, with whom I have calls it, "one of the greatest absurdities in all the system of religion." | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
ftSii ADTERTISEKBNT.
I wish with an my «ml tbtt no cbristiaa oontroTeny m^gti crer girt oecasi^
for such ezciues on either side. '
For my part, I p ray for the hlessing which this author 8oppo«eii we h^^
•Iways enjoyed ; 1 w ish heartily that oriiBfinaisin may be deiroltshed in us ^
aod baTe no more existence : But so loiiff as this real and dreadful roal^^
continues to rase through the world, and goes on to destroy mankind
multitudes, I nope in every age some wise and happy pens will arise
declare the painful truth, and conviuce the world of this article, which reasoi
fcripture, and universal experience join to support. If all sense of ciu
mUive sin and wretchedness be banished from among men, the rising s^e
may he tempted to neglect the onl v sovereign remedy for the grace of Christ,
the second Adam, upon a mistaken presumption, that our natures Hire
received no infection from the first* | watts_works_vol_4.pdf | 241 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | I wish with all my soul that no christian controversy might ever give occasion for such excuses on either side.
For my part, I pray for the blessing which this author supposes we have always enjoyed; I wish heartily that original sin may be demolished in us and have no more existence: But so long as this real and dreadful malady continues to rage through the world, and goes on to destroy mankind multitudes, I hope in every age some wise and happy pens will arise declare the painful truth, and convince the world of this article, which reason scripture, and universal experience join to support. If all sense of our native sin and wretchedness be banished from among men, the rising age may be tempted to neglect the only sovereign remedy for the grace of Christ, the second Adam, upon a mistaken presumption, that our natures have received no infection from the first. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
RUIN AND RECOVERY OF MANKIND, &e.
Introduction. — God made man upright.
Man
is a creature made up of two distinct in^cdients, an
inimal body and a rational mind, so united as to act in a mutual
»rres|x>ndeuce according to certain laws and conditions appointed
)y h is Creator. Now suppose the ^rcat and blessed God, who
s perfect in wisdom and power, in justice and goodness, were
[0 f orm such a new creature as man is, and any of us should sit
luwn and consider according to the best exercise of our reason,
what qualitications would be due to tliis new-made creature, a«
proceeding from a being of such wisdom, justice and goodness,
we should probably trace out these several particulars :
I. We reasonably suppose he must have a perfection of n atural
pofwersj both of body and spirit^ considered as in a state of
union, and suited to his present circumstances. Not that we have
any reason to suppose man should be made so perfect a being as
God could make him ; f or the wisdom of God plainly designed
to display its unbounded varieties of contrivance in diflTereni
ranks and orders of his creation : And besides, we cannot rea-
sonably imagine this creature man should be made with such sub->
lime perfections at first, as he himself might afterwards arrive
at by a wise improvement of his powers : For God would not
preclude either the diligence or the pleasure of his intelligent
creature, from advancing itself to superior excellencies. But
still t hat cft^aiure which was designed to bear his Maker^s nearest
likeness ami authority in this lower world, must have powers
Perfectly suiricicnt for his present well being and acting in that
itatiun wherein God his Creator placed him.
It has been indeed the vain fancy of some writers, that the
^ye of man in his first creation was so acute and penetratingp
hat it could discover those distant stars and planets of heaven,
>r t hose minute atoms in the contexture of earthly bodies round
ibout us, which are now only to be seen by the help of optic
glasses : And they have been so weak as to imagine that his ear
ould take in the most distant and feeblest sounds, and was equal
n its own original |)owers, to the advantages which we now
eccivc from speaking and hearing trumpets : And that his feel-
&i^ and his smelling had such proportionable superiorities in hit
^Ute of innocence beyond all that we now experience. But it | watts_works_vol_4.pdf | 242 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | THE RUIN AND RECOVERY OF MANKIND, &c.
INTRODUCTION.—God made man upright.
MAN is a creature made up of two distinct ingredients, an animal body and a rational mind, so united as to act in a mutual correspondence according to certain laws and conditions appointed by his Creator. Now suppose the great and blessed God, who is perfect in wisdom and power, in justice and goodness, were to form such a new creature as man is, and any of us should sit down and consider according to the best exercise of our reason, what qualifications would be due to this new-made creature, as proceeding from a being of such wisdom, justice and goodness, we should probably trace out these several particulars:
I. We reasonably suppose he must have a perfection of natural powers, both of body and spirit, considered as in a state of union, and suited to his present circumstances. Not that we have any reason to suppose man should be made so perfect a being as God could make him; for the wisdom of God plainly designed to display its unbounded varieties of contrivance in different ranks and orders of his creation: And besides, we cannot reasonably imagine this creature man should be made with such subline perfections at first, as he himself might afterwards arrive at by a wise improvement of his powers: For God would not preclude either the diligence or the pleasure of his intelligent creature, from advancing itself to superior excellencies. But still that creature which was designed to bear his Maker’s nearest likeness and authority in this lower world, must have powers perfectly sufficient for his present well being and acting in that station wherein God his Creator placed him.
It has been indeed the vain fancy of some writers, that the eye of man in his first creation was so acute and penetrating, that it could discover those distant stars and planets of heaven, or those minute atoms in the contexture of earthly bodies round about us, which are now only to be seen by the help of optic glasses: And they have been so weak as to imagine that his ear could take in the most distant and feeblest sounds, and was equal in its own original powers, to the advantages which we now receive from speaking and hearing trumpets: And that his feeling and his smelling had such proportionable superiorities in his state of innocence beyond all that we now experience. But it | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
294 KUIN AND RECOT£RY> &C.
has been sufficiently made evident^ that animal powers exalted
I t o this degree would have been a Uurden, and a perpetual incon-
venience to u s in the present state ; t hey would have be^n calami*
ties instead of comforts, and as an ingenious author says, a man
endued with such exquisite senses
Would be *< fo tremblingly alive all o'er.
To finart and agonize at every pore;
Or, quick effluvia dartiog through hit braio.
Die of a rof e in aromatic pain.
Nature would thunder in bis opening ear^.
And stuQ bim with the music of the •pberet."«— ^Popb.
But all the senses of this creature, though not so exquisitely
£ne, yet they must be clear and strong, his limbs vigorous and
active, his body healthy in all the inward and outward parts of
it, and every natural power in its proper order. Surely God
would form such a creature in a state of perfect ease, without
any original maladv of nature to give him pain or sorrow. I c annot
think there would be any natural tendency in his animal body to
pains, diseases, or death, while he remained innocent and without
sin or blame. And if there was any such thing as pain admitted
into his first constitution, his pleasures must at least be equal to
liis pains, and his advantages also equal to his dangers : The
very justice of God the Creator seems to require this.
I add further, that if we consider the goodness of God,
surely we must say the pleasure of his innocent creature should
be superior to a state of mere ease or balance to 1ms pains, and
his advantages should bo superior to his dangers : Divine good-
ness seems to require this, as antecedent in nature to any state of
t^ial. And as the powers of his body must be perfect in these
respects, so the faculties of his soul must have their perfection
too. His mind or understanding must have all that knowledge
both of God and creatures which was needful for his happiness.
Not that we suppose God should give his creature man, when he
first formed him, all manner of knowledge in arts and sciences,
in philosophy and divinity ; b ut he must know at his first cre-
ation, what was necessary for his present peace and welfare ; h is
reason must be clear, and his judgment uncorruptcd, his con-
science upright and sensible, and his mind furnished with all
necessary truths.
This leads me to speak also of his moral perfection. A
ratioual creature thus made, must be not only innocent as a tree
or a brute is, but must be formed holy ; that is, lie must have a
principle of holiness concrcatcd with him : His will must have an
inward bias and propensity to holiness and virtue ; h e must have
an inward inclination to please and honour that God who made
him, a supreme love to his Creator, and a zeal and desire to
terve^iim^ a holy fear of ofiending him, with a readiness to du | watts_works_vol_4.pdf | 243 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | has been sufficiently made evident, that animal powers exalted to this degree would have been a burden, and a perpetual inconvenience to us in the present state; they would have been calamities instead of comforts, and as an ingenious author says, a man endued with such exquisite senses.
Would be "so tremblingly alive all o'er,
To smart and agonize at every pore;
Or, quick effluvia darting through his brain,
Die of a rose in aromatic pain.
Nature would thunder in his opening ears,
And stun him with the music of the spheres."——Porz.
But all the senses of this creature, though not so exquisitely fine, yet they must be clear and strong, his limbs vigorous and active, his body healthy in all the inward and outward parts of it, and every natural power in its proper order. Surely God would form such a creature in a state of perfect ease, without any original malady of nature to give him pain or sorrow. I cannot think there would be any natural tendency in his animal body to pains, diseases, or death, while he remained innocent and without sin or blame. And if there was any such thing as pain admitted into his first constitution, his pleasures must at least be equal to his pains, and his advantages also equal to his dangers: The very justice of God the Creator seems to require this.
I add further, that if we consider the goodness of God, surely we must say the pleasure of his innocent creature should be superior to a state of mere ease or balance to his pains, and his advantages should be superior to his dangers: Divine goodness seems to require this, as antecedent in nature to any state of trial. And as the powers of his body must be perfect in these respects, so the faculties of his soul must have their perfection too. His mind or understanding must have all that knowledge both of God and creatures which was needful for his happiness. Not that we suppose God should give his creature man, when he first formed him, all manner of knowledge in arts and sciences, in philosophy and divinity; but he must know at his first creation, what was necessary for his present peace and welfare; his reason must be clear, and his judgment uncorrupted, his conscience upright and sensible, and his mind furnished with all necessary truths.
This leads me to speak also of his moral perfection. A rational creature thus made, must be not only innocent as a tree or a brute is, but must be formed holy; that is, he must have a principle of holiness concreated with him: His will must have an inward bias and propensity to holiness and virtue; he must have an inward inclination to please and honour that God who made him, a supreme love to his Creator, and a zeal and desire to serve him, a holy fear of offending him, with a readiness to do | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
INTRODUCTION. " M5
all his ifvill. In short, either the new created man loved God
supremely, or not : If he did not, he was not innocent, since the
law and light of nature requires such a supreme love to God.
If be did love God supremely, then he stood disposed and ready
for every act of adoration and obedience ; and this is true holi-
ness of h eart. And, indeed, without this how could a God of
holiness love the work of his own hands i
There must also in this creature be found a regular subjec-
tion of t ^e inferior powers to the superior ; sense and appetitt
and passion must be subject to reason, that is, the mind and con-
science must have a ])ower and readiness to govern these lower
faculties, and keep them in due obedience, that he might not
offend against the law of his creation, and his will must be in-
clined to i t*. Ue must also have his heai*t inlaid with love and
good-will to the creatures, and especially those of his own spe-
cies, ifb e should be placed among them ; and he must be endued
with a principle of honesty and truth in dealing with them.
And if many of these creatures were made at once, there should *
be no domineering pride, no malice, no envy, no falsehood, no
brawls or contentions among them ; b ut all harmony and love,
each seeking the welfare and happiness of his fellow-creatures as
well as his own.
This princij)le of universal righteousness and holiness, I
take to be the noblest part of that image of Godj that is, his
moral image, in nhicli Moses tlie Jewish historian represents
man to be at first created, and whicli I think was due to his
nature from a (iod of equity and goodness. And the sam»
writer assures us, when (joH mrvri/ed all his zcorksy at the end
of h is creation, he pronounced them all very good. And Solo-
mon the wisest of men, in liis hook of Ecciesiastos, assures us,
that God viadc man nprlirht ; Keel. vii. 29. It is granted that
the natural image of (jod in which man was created, consisted
partly iu his spiritual, intelligent and immortal nature, and tlit
various faculties thereof; and his political image, if 1 may so
express it, consisted in his being made lord and governor over
all the lower creation : liut when we speak of tliis part of the
divine image which is moral, wo are assured by Pfiul, that it
was the rectitude of his nature, or his conformity to the will and
law of Cud. Paul was once u Jewish pharisee,' and well under-
Mood the sense of Moses, and in his epistle to the Kphesians,
iv. 24. he says, that the image of Cody into which man is to be
* Sure If if the soul or will of this n( w made creature had not a real pro*
ptnixty to love and obey God who is a spiril, but wug merely (ormrd with a natural
rapacity or power to do «o, in a state of indifference to good or evil ; then hit
^ioK put into such a union with fle^h and blood amonj^ a thousand animal temp-
tations, would have been an over balance on the aide of tenxuality and vice c
Bat oar reason can never suppose that God the wise, just and good, wuutd btfe
pUced aa«w made creature in soch an original lituatioa. | watts_works_vol_4.pdf | 244 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | INTRODUCTION.
all his will. In short, either the new created man loved God supremely, or not: If he did not, he was not innocent, since the law and light of nature requires such a supreme love to God. If he did love God supremely, then he stood disposed and ready for every act of adoration and obedience; and this is true holiness of heart. And, indeed, without this how could a God of holiness love the work of his own hands?
There must also in this creature be found a regular subjection of the inferior powers to the superior; sense and appetite and passion must be subject to reason, that is, the mind and conscience must have a power and readiness to govern these lower faculties, and keep them in due obedience, that he might not offend against the law of his creation, and his will must be inclined to it*. He must also have his heart inlaid with love and good-will to the creatures, and especially those of his own species, if he should be placed among them; and he must be endued with a principle of honesty and truth in dealing with them. And if many of these creatures were made at once, there should be no domineering pride, no malice, no envy, no falsehood, no brawls or contentions among them; but all harmony and love, each seeking the welfare and happiness of his fellow-creatures as well as his own.
This principle of universal righteousness and holiness, I take to be the noblest part of that image of God, that is, his moral image, in which Moses the Jewish historian represents man to be at first created, and which I think was due to his nature from a God of equity and goodness. And the same writer assures us, when God surveyed all his works, at the end of his creation, he pronounced them all very good. And Solomon the wisest of men, in his book of Ecclesiastes, assures us, that God made man upright; Eccl. vii. 29. It is granted that the natural image of God in which man was created, consisted partly in his spiritual, intelligent and immortal nature, and the various faculties thereof; and his political image, if I may so express it, consisted in his being made lord and governor over all the lower creation: But when we speak of this part of the divine image which is moral, we are assured by Paul, that it was the rectitude of his nature, or his conformity to the will and law of God. Paul was once a Jewish pharisee, and well understood the sense of Moses, and in his epistle to the Ephesians, iv. 24. he says, that the image of God, into which man is to be
* Surely if the soul or will of this new made creature had not a real propensity to love and obey God who is a spirit, but was merely formed with a natural capacity or power to do so, in a state of indifference to good or evil; then his being put into such a union with flesh and blood among a thousand animal temptations, would have been an over balance on the side of sensuality and vice: But our reason can never suppose that God the wise, just and good, would have placed a new made creature in such an original situation. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
tSft RUIN AVB RECOTERTy ScC. ^
renercedy and consequently in which he was first made, consislft
in Ttghleoiisness and true holiness^ as well as io koowk^dge ; CoL
iu. 10*.
II« From the justice and goodness of God, we may'also
reasonably infer, that though man might be made with a perfect
freedom of will, and with a power to chiise evil as well aa good,
that he might be put into a state of probation ; yet it seems ne-
cessa) y t hat he should not only have a superior propensity to what
was good wrought at first into his nature, but he must ^Iso have
a Juli sufficienci/ oj poxver to pnserve himself in this state of
obedience and love to his CreatoVy and to guard himself from
every temptation and sin, if his faculties were rightly employed.
He must therefore have a suflicient knowledge of God and him-'
self and his duty, so far as was necessary to |)i*actise it : He must
bave his Muker^s law written in his hearty that is, he must have
audi light of reason and conscience as, if carefully employed,
would always lead him to judge aright concerning his duty ; and
be must have a ready and proximate ability to practise and fulfil
it. Surely he must be furnished with powers of self-preservation
IB his state of inuocency, and suflicient to guard him from offend-
ing his C reator, and losing his happiness. Thi& the justice and
the goodness of God seem to require. His natural powers in
themselves must have a full sufficiency fur his own security from
•in, if he used those natural powers in the best manner he waa
capable of ; otherwise he would be exposed to unavoidable sin
and misery, and certainly fall into it, if he were not able to pre-^
aervc his innocence and virtue : He wouhl as it were be made
for his Maker's anger, if he were not able to preserve himself in
bis love.
HI. It is higldy probable from the goodness of God, that
such a creature would be made immortal, that is, he would have
bad no principles of decay or death in liim. It is true, the great
God, considered merely as an al)8olute Lord and sovereign of
bis creatures, might take away all that he had given him at plea-
sure ;b ut it is hardly to be sup))osed, that if hi» creature stood
obedient to all his Maker's will, his wisdom and goodness would
bavc d<\stroyed an intelligent creature who had continued to serve
and please him. Whatsoever had been done to his body, yet
still we would suppose, God would not divest his soul of his
natural immortality, but ratiter have advanced it to some better
vehicle, or dwelling-place in some upper world. It is likely
*^ Notwithstanding aU Ibe cavils which buYC been raiird againit these wordtf
yft if these two texts are consideied toge'hrr, tiie-r mosi obvioiiv meaoiog and
Xht plainest 9e\\%p of thecii shides still confirm' d, and wiil ftrike an honest tod
uobiasied r^^der. 1 h e mtc man^ or tti*; principle of true relii^ion in th« heart, ia
Oioattd b> G>d af^er his nior«i iai^uf, wh«rt'iii h( cre)«ted man at fir&t, thai it>,
vith a t>.)lv i«ni|ier 'if mind a[;d di-p 'sition^ to the ready practice of aU tight-
mufOfUM aa fa-t as occa»i(io» and opportunities arise. | watts_works_vol_4.pdf | 245 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | renewed, and consequently in which he was first made, consists in righteousness and true holiness, as well as in knowledge; Col. iii. 10*.
II. From the justice and goodness of God, we may also reasonably infer, that though man might be made with a perfect freedom of will, and with a power to chuse evil as well as good, that he might be put into a state of probation; yet it seems necessary that he should not only have a superior propensity to what was good wrought at first into his nature, but he must also have a full sufficiency of power to preserve himself in this state of obedience and love to his Creator, and to guard himself from every temptation and sin, if his faculties were rightly employed. He must therefore have a sufficient knowledge of God and himself and his duty, so far as was necessary to practise it: He must have his Maker’s law written in his heart, that is, he must have such light of reason and conscience as, if carefully employed, would always lead him to judge aright concerning his duty; and he must have a ready and proximate ability to practise and fulfil it. Surely he must be furnished with powers of self-preservation in his state of innocency, and sufficient to guard him from offending his Creator, and losing his happiness. This the justice and the goodness of God seem to require. His natural powers in themselves must have a full sufficiency for his own security from sin, if he used those natural powers in the best manner he was capable of; otherwise he would be exposed to unavoidable sin and misery, and certainly fall into it, if he were not able to preserve his innocence and virtue: He would as it were be made for his Maker’s anger, if he were not able to preserve himself in his love.
III. It is highly probable from the goodness of God, that such a creature would be made immortal, that is, he would have had no principles of decay or death in him. It is true, the great God, considered merely as an absolute Lord and sovereign of his creatures, might take away all that he had given him at pleasure; but it is hardly to be supposed, that if his creature stood obedient to all his Maker’s will, his wisdom and goodness would have destroyed an intelligent creature who had continued to serve and please him. Whatsoever had been done to his body, yet still we would suppose, God would not divest his soul of his natural immortality, but rather have advanced it to some better vehicle, or dwelling-place in some upper world. It is likely
* Notwithstanding all the cavils which have been raised against these words, yet if these two texts are considered together, their most obvious meaning and the plainest sense of them abides still confirmed, and will strike an honest and unbiased reader. The new man, or the principle of true religion in the heart, is created by God after his moral image, wherein he created man at first, that is, with a holy temper of mind and disposition, to the ready practice of all righteousness as fast as occasions and opportunities arise. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
INTRODUCTION- S87
ako that Gbd would have endowed his soul irifh powers to arrive
at higher degrees of e xcellencif and happinesSf than those in whidi
he was at first formed : And horeby there was g;reat encouras^e-
ment given both to his watchfulness aii^ainst every dan^<T of sin*
niDg against God, and hurting himself) as well as to his zeal and
diligence both in improving his natural powers, and in perform*
ing eminent services for his Maker and converse with him. This
would be the way for him to improve in the likeness, and in ilie
love ct that almiglity Being who made him, as well as mor«
firmly to secure his own immortality and happiness.
IV. I think we may be able to add also, that the habitation,
in which a God of infinite goodness would place such a holy and
ionoceot creature, should be a very beautiful and maguificemt
building, furnished with all manner of necessaries, and convent^
eisces of life, and prepared not only for /lis safely and support^
hit also for his delight. Our reason seems to say this : A nd Moses
writing concerning the first created pair of mankind, tells us,
thai when tiiey were brouglit into this world tliey were placed ia
JSdeHf or a garden of pleasure, and had a right given them to
an the excellent fruits and delights of such a garden, and wero
nade lords of all the creatures round about them, both in tha
vegetative and animal world. And as the dwelling of such an
ifluoceot and holy creature should be deliglitful and convenient,
•0 neitlier should there be any thing noxious or destructive found
ia this habitation, but what this excellent creature m^n should
hive suflicient notice of, and should be endowed with suilicieut
power to op|>ose it, or to avoid it. Or if we should suppose that
this creature was placed in such a state of trial by his Maker, as
that he should be capable of receiving some una>oidable injuries
from any noxious thing that was near him, it seems reasonable
that he should have a proximate and immediate ability, by the
right use of his understanding and his will, and his other pow-
ers, to r elieve himself, and to turn every such injury ^o his own
saperior advantage, and to balance every pain by equal or supe«
riur pleasure.
V. And if this creature had power to propagate its own
kind, the child should be innocent and holy, and capable of
ttaintaining its duty and happiness as well as the parent. Now
if t hese are the qualifications with which such a new made crea*
tare should be endued, and these the circumstances in wliich our
reason would judge from the wisdom, justice, and goodness of
God that he ought to be situated ; then by a careful survey of
what mankind now is, and a comparison thereof with what reason
Would tell us he ought to be, we may be able to arrive at some
determination, whether mankind is at present such a creature as
the great and blessid God riiade him at first : Which is the sub*
Jset of the ensuing enquury. | watts_works_vol_4.pdf | 246 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | INTRODUCTION.
also that God would have endowed his soul with powers to arrive at higher degrees of excellency and happiness, than those in which he was at first formed: And hereby there was great encouragement given both to his watchfulness against every danger of sinning against God, and hurting himself, as well as to his zeal and diligence both in improving his natural powers, and in performing eminent services for his Maker and converse with him. This would be the way for him to improve in the likeness, and in the love of that almighty Being who made him, as well as more firmly to secure his own immortality and happiness.
IV. I think we may be able to add also, that the habitation, in which a God of infinite goodness would place such a holy and innocent creature, should be a very beautiful and magnificent building, furnished with all manner of necessaries, and conveniences of life, and prepared not only for his safety and support, but also for his delight. Our reason seems to say this: And Moses writing concerning the first created pair of mankind, tells us, that when they were brought into this world they were placed in Eden, or a garden of pleasure, and had a right given them to all the excellent fruits and delights of such a garden, and were made lords of all the creatures round about them, both in the vegetative and animal world. And as the dwelling of such an innocent and holy creature should be delightful and convenient, so neither should there be any thing noxious or destructive found in this habitation, but what this excellent creature man should have sufficient notice of, and should be endowed with sufficient power to oppose it, or to avoid it. Or if we should suppose that this creature was placed in such a state of trial by his Maker, as that he should be capable of receiving some unavoidable injuries from any noxious thing that was near him, it seems reasonable that he should have a proximate and immediate ability, by the right use of his understanding and his will, and his other powers, to relieve himself, and to turn every such injury to his own superior advantage, and to balance every pain by equal or superior pleasure.
V. And if this creature had power to propagate its own kind, the child should be innocent and holy, and capable of maintaining its duty and happiness as well as the parent. Now if these are the qualifications with which such a new made creature should be endued, and these the circumstances in which our reason would judge from the wisdom, justice, and goodness of God that he ought to be situated; then by a careful survey of what mankind now is, and a comparison thereof with what reason would tell us he ought to be, we may be able to arrive at some determination, whether mankind is at present such a creature as the great and blessed God made him at first: Which is the subject of the ensuing enquiry. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
9S8 ftCJlli AK9 RXCOVfiRT^ &C« '
QuFST. Iv — Is Man in his present Circumstances such a Creet*
ture as he came out of the hands of God his Creator 'f Or,
is he depraved and ruined by some Universal Degeneracy
« of his Nature f
I hope Vfc may derive some evident and conaplete answer to
this enquiry from the following considerations :
I. This earth, wliich was designed for the liabitation of
man, carries with it s ome evident tokens of ruin and desolation,
ffnd does not seem to be ordained, in its present form and circum-
stances, for t he habitation of innocent being's; but is more appa-
i;ent]y fitted for the dwelling place of creatures who are degene-
rate and fallen from God. It is granted, that the beauty and
order of this lower world, even in its present constitution, and
the wonderful texture, composition and harmony of the several
parts of it, both in air, earth and sea, are most happily suited to
the various purposes of that almighty Being who made it : They
give a constant and illustrious display of the |M>wcr, wisdom and
goodness of their Creator. Yet it must be confessed also, there
are some glaring and uncontested proofs of the terrors of ki»
justice, and the executions of his vengeance both past and future.
Is not the form or shape of our eartii, in the present divisions
and boundaries of seas and shores, continents and islands, very
rude and irregular, abrupt and horrid ? Does it look like the
regular and beautiful product of a God of wisdom and order P
Survey a map of the world, and say, does the form of it strike
our eyes with any natural beauty or harmony ? H as it the appear-
ance of a lovely and well adjusted piece of workmanship ? Or
rather, does it not bear strongly on our sight the ideas of ruin
and confusion ? Travel over the countries of this globe, or
visit some of the wilder parts of our own British islands, and make
just remarks on them all. What various appearances of a ruined
world ? What vast broken mountains hang frightfully over the
heads of travellers ? What stupendous cliffs and promontoriea
rise high and hideous to behold ? What dreadful precipices, which
make our nature giddy to look down, and arc ready to betray
pur feet into downt'als and destructions ? What immense extents
of waste aud barren ground in some countries? What hideous
and unpassable deserts? What broad and faithless morasses,
which are made at once both deaths and graves to travellers who
venture upon them ? What huge ruinous caverns of frightful
i|sj)ect, deep and wide, big enoHgh to bury whole cities ?
Notwithstanding all these appearances of ruin and desoIa«
lation on this earth, yet it is granted, that the great God may
have made use of these ragged cliffs and promontories, i\\es6
dismal caverns, deserts and morasses, &c. to serve various pur-
poses of h is providence for the good of mankind, while they
dwell herc; as well as sometimes foi: their punishmcntr His | watts_works_vol_4.pdf | 247 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUFST. I.—Is Man in his present Circumstances such a Creature as he came out of the hands of God his Creator? Or, is he depraved and ruined by some Universal Degeneracy of his Nature?
I hope we may derive some evident and complete answer to this enquiry from the following considerations:
I. This earth, which was designed for the habitation of man, carries with it some evident tokens of ruin and desolation, and does not seem to be ordained, in its present form and circumstances, for the habitation of innocent beings; but is more apparently fitted for the dwelling place of creatures who are degenerate and fallen from God. It is granted, that the beauty and order of this lower world, even in its present constitution, and the wonderful texture, composition and harmony of the several parts of it, both in air, earth and sea, are most happily suited to the various purposes of that almighty Being who made it: They give a constant and illustrious display of the power, wisdom and goodness of their Creator. Yet it must be confessed also, there are some glaring and uncontested proofs of the terrors of his justice, and the executions of his vengeance both past and future. Is not the form or shape of our earth, in the present divisions and boundaries of seas and shores, continents and islands, very rude and irregular, abrupt and horrid? Does it look like the regular and beautiful product of a God of wisdom and order? Survey a map of the world, and say, does the form of it strike our eyes with any natural beauty or harmony? Has it the appearance of a lovely and well adjusted piece of workmanship? Or rather, does it not bear strongly on our sight the ideas of ruin and confusion? Travel over the countries of this globe, or visit some of the wilder parts of our own British islands, and make just remarks on them all. What various appearances of a ruined world? What vast broken mountains hang frightfully over the heads of travellers? What stupendous cliffs and promontories rise high and hideous to behold? What dreadful precipices, which make our nature giddy to look down, and are ready to betray our feet into downfals and destructions? What immense extents of waste and barren ground in some countries? What hideous and unpassable deserts? What broad and faithless morasses, which are made at once both deaths and graves to travellers who venture upon them? What huge ruinous caverns of frightful aspect, deep and wide, big enough to bury whole cities?
Notwithstanding all these appearances of ruin and desolation on this earth, yet it is granted, that the great God may have made use of these ragged cliffs and promontories, these dismal caverns, deserts and morasses, &c. to serve various purposes of his providence for the good of mankind, while they dwell here, as well as sometimes for their punishment. His | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
auEsmoN I. 839
wiftdora can hving good out of evil, and extract conveniences and
comforts out of the most hideous and desolate aspect of things.
And tlius his vrisdom and goodness are glorified in the midst of
these formidable scenes. And there remain still sufficient evi-
dences of t he perfections and glory of the Creator in this earth,
notwithstanding the many appearances of judgment and ruin
which are found here, as in Rom. i. 2 0.
But let as proceed into this melancholy spectacle. What
resistless deluges of water in a season of great rains come roll-
ing down the hills^ bear down all things in their course, and
threaten spacious desolation ? What roaring and tremendous
water-falls in some parts of the globe ? What burning mountains,
in whose caverns are lakes of glowing metal, or of liquid fire,
ready to overflow and burst upon the lower lands ; or their bowels
are consumed within ; and they arc turned into a mere shell of
earth, covering prodigious cavities of smoke, and furnaces of
flame ? And they seem to wait only for a divine command to break
inward) and bury towns and provinces in fiery ruin. What un-
known and active treasures of air or wind, are pent' up in tho
kowek of the earth by the rarefractious produced from subterra-
neous ferments and fires, all prepared to Ijreak out into wide and
surprising mischief? What huge torrents of water rush and roar
through the hollows of tlie globe we tread ? W^liat dreadful
sounds and threatening appearances from the region of meteors
in the air? What clouds charged with flame and thunder, which
are ready to burst on the earth, and discomjiose and terrify all
uature for many miles round, and to make dreadful havoc of
mankind ?
When I seriously take a survey of some such scenes as
these, 1 am very ready to say within myself, Surely this earth of'
oursy in these rude and broken appearanasy this unsettled and
dangerous state of ity rcas designed as a dwelling for some un-
happy inhabitants^ who did or would transgress the law of their
maker, and deephf merit desolation from his hand, and he has
here stored up his magazines of divine artillery and death against
the day of punishment.
But to take one step further, how often have the terrible
occurrences of nature in the air, earth and sea, and the calami-
tons incidents in divine providence in several countries, how often
have they given an actual confirmation to this sentiment? What
sweeping and destrucctive storms have we and our fathers seen
by l and and sea, even in tliis temperate island of Great Britain }
What particular floods of water and violent ex|)losions of fire ws
do read of in tlie histories of the world ? What shocking con vuU|
sions of the globe stretching far and wide under the affrighted
Bttions for three or four thousand miles, and spreading terror
through every heart ? What sudden aiid Uugc dtrupUons of tht | watts_works_vol_4.pdf | 248 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | wisdom can bring good out of evil, and extract conveniences and comforts out of the most hideous and desolate aspect of things. And thus his wisdom and goodness are glorified in the midst of these formidable scenes. And there remain still sufficient evidences of the perfections and glory of the Creator in this earth, notwithstanding the many appearances of judgment and ruin which are found here, as in Rom. i. 20.
But let us proceed into this melancholy spectacle. What resistless deluges of water in a season of great rains come rolling down the hills, bear down all things in their course, and threaten spacious desolation? What roaring and tremendous water-falls in some parts of the globe? What burning mountains, in whose caverns are lakes of glowing metal, or of liquid fire, ready to overflow and burst upon the lower lands; or their bowels are consumed within; and they are turned into a mere shell of earth, covering prodigious cavities of smoke, and furnaces of flame? And they seem to wait only for a divine command to break inward, and bury towns and provinces in fiery ruin. What unknown and active treasures of air or wind, are pent up in the bowels of the earth by the rare fractions produced from subterranean ferments and fires, all prepared to break out into wide and surprising mischief? What huge torrents of water rush and roar through the hollows of the globe we tread? What dreadful sounds and threatening appearances from the region of meteors in the air? What clouds charged with flame and thunder, which are ready to burst on the earth, and discompose and terrify all nature for many miles round, and to make dreadful havoc of mankind?
When I seriously take a survey of some such scenes as these, I am very ready to say within myself, Surely this earth of ours, in these rude and broken appearances, this unsettled and dangerous state of it, was designed as a dwelling for some unhappy inhabitants, who did or would transgress the law of their Maker, and deeply merit desolation from his hand, and he has here stored up his magazines of divine artillery and death against the day of punishment.
But to take one step further, how often have the terrible occurrences of nature in the air, earth and sea, and the calamitous incidents in divine providence in several countries, how often have they given an actual confirmation to this sentiment? What sweeping and destructive storms have we and our fathers seen by land and sea, even in this temperate island of Great Britain? What particular floods of water and violent explosions of fire we do read of in the histories of the world? What shocking convulsions of the globe stretching far and wide under the affrighted nations for three or four thousand miles, and spreading terror through every heart? What sudden and huge disruptions of the | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
t
tiO ItlTlK AND RECOTCRV, &C.
caverns of the earth with tremendous bellowing^, which have
filled 'its inhabitants with liorror and astonishment, which have
deformed its blooming surface, and have made wide devasta-
tions ?W hat storms and thunders have spread abroad fatal mis-
chiefs? Do n ot these seem to be evident tokens of the actual
displea'iure of a God against the inhabitants of tliis s^]ohe ? Can
we ever suppose that an infinitely good and gracious Being would
have orignally so formed and governed the inanimate parts of
this lower world, as to produce such deadly concussions and such
desolating appearances, if he had not designed it to be the habi*'
tation of sudi creatures, as he foresaw would become rebels
against their Creator^ and deserve these strokes of his iudig^
nation ?
The remarks which the late ingenious Doctor Woodward
bas made in his ^^ Essay toward a Natural History of the Earth/'
may sufficiently convince any reasonable and attentive reader,
that this globe of ours hath suffered such dreadful and desolating
convulsions as we speak of, which must have been attended with
horrible rtiin, calamity and destruction to the men who were
then inhabitants of it. He hath found the several strata or layers
of the upper crust of the earth, whctUer marl, marble, clay,
chalk, or sand, &c. to have been broken to pieces and dissc!ved,
jn America as well as Europe, Asia and Africa ; and that huge
trees and the bones of animals, together with infinite shells of
sea-fishes and other productions of the sea, have been found
inclosed in these strata, or beds of marl, clay, chalk, &c. and
that at vast depths of earth, as well as at long distances from tha
sea: And whosoever shall peruse that author will see plainly,
tliat the upper ])art of this globe has been ruined almost into «
chaos, since it was made ; and he imputes it with great reason
and justice to the general destruction of the world, and the
wicked race of men who peopled it, by that flood, of which
Moses the ancient Jewish writer gives us so particular an account*
And what further dreadful convulsions of nature, and what un-
known desolations shall break out hereafter, to punish or to de-
stroy the inhabitants of this globe, lies beyond the reach of our
reason to foretell.
Known unto God are all our hearts and our works, and
all his own ways from the beginning, and those ways of his ara
managed and conducted towards us, as becomes a wise and righ*
teous governor ; sometimes for our trial and warning, and some-
times for o ur correction and punishment. Can we ever suppose
that the blessed God, who loves all the innocent creatures that
!fie has made, would place them in suclr a dangerous habi*
tation, where many of them must necessarily be exposed to so
many horrible accidents and mortal devastations, even while
they continued in their owu innocence and in his favour. If wt | watts_works_vol_4.pdf | 249 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | caverns of the earth with tremendous bellowings, which have filled its inhabitants with horror and astonishment, which have deformed its blooming surface, and have made wide devastations? What storms and thunders have spread abroad fatal mischiefs? Do not these seem to be evident tokens of the actual displeasure of a God against the inhabitants of this globe? Can we ever suppose that an infinitely good and gracious Being would have originally so formed and governed the inanimate parts of this lower world, as to produce such deadly concussions and such desolating appearances, if he had not designed it to be the habitation of such creatures, as he foresaw would become rebels against their Creator, and deserve these strokes of his indignation?
The remarks which the late ingenious Doctor Woodward has made in his "Essay toward a Natural History of the Earth," may sufficiently convince any reasonable and attentive reader, that this globe of ours hath suffered such dreadful and desolating convulsions as we speak of, which must have been attended with horrible ruin, calamity and destruction to the men who were then inhabitants of it. He hath found the several strata or layers of the upper crust of the earth, whether marl, marble, clay, chalk, or sand, &c. to have been broken to pieces and dissolved, in America as well as Europe, Asia and Africa; and that huge trees and the bones of animals, together with infinite shells of sea-fishes and other productions of the sea, have been found inclosed in these strata, or beds of marl, clay, chalk, &c. and that at vast depths of earth, as well as at long distances from the sea: And whosoever shall peruse that author will see plainly, that the upper part of this globe has been ruined almost into a chaos, since it was made; and he imputes it with great reason and justice to the general destruction of the world, and the wicked race of men who peopled it, by that flood, of which Moses the ancient Jewish writer gives us so particular an account. And what further dreadful convulsions of nature, and what unknown desolations shall break out hereafter, to punish or to destroy the inhabitants of this globe, lies beyond the reach of our reason to foretell.
Known unto God are all our hearts and our works, and all his own ways from the beginning, and those ways of his are managed and conducted towards us, as becomes a wise and righteous governor; sometimes for our trial and warning, and sometimes for our correction and punishment. Can we ever suppose that the blessed God, who loves all the innocent creatures that he has made, would place them in such a dangerous habitation, where many of them must necessarily be exposed to so many horrible accidents and mortal devastations, even while they continued in their own innocence and in his favour. If we | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
iammom, .zn stii
mk Ike wridngt of -Hfos^, tlie Jewith pMjAe^ ulid PfOAt
t c hristian mpoitle, we thaH find •that they suppoied the
«irtor to haire laid up- itores and magazines cm ruin and^de-
oedon witfam the bowels of this earth, whioh he foresaw would
inhalMtcd by a criminal race of beings : And he finre-
lained to break open his dreadful treasures of flood and fire
'proper seasons, to drown and to burn the world together
n the inhabitants thereof. When all Jlesh had corrupted its
f t efore God, as Moses speaks, he aj^nted to destroy man
MB he bad created : He opthed the xffindows or flood^gatte
kmvefu poured down rain incessanth trpon the earth for fortyi
p md forty nights; and the same day were all the fountains
liAe great deep broken up, and all in whose nostrils were the
Mf A of W e upon the dry land died, except eight persons ;
■. TO. 11 — ^24. And the christian writer tells us, that the
rldy which at that time was oversowed with water, perish^ ;
^ikai the heavens and the earth which are now, fy the same
nme word and providence are kept in store, reserved untojire
fikei the day of judgment and perdition of ungodly men^
ten the elements shall melt with fervent hedt^ the heavens
M be dissolved with a great noise, and the earth and the
rks that are therein shall be burned up ; 3 Pec. iii. 0, 7, 10.
Now the great God, who appointed such prodigious quail-^
lea both of water aud fire to be reserved in the boweb of the*
rtb, and among the clouds of heaven, for such a foreseen day
general destruction, when the sins of the inhabitants should
ne to their full measure, did also doubtless prepare his mate-
Is, and appoint the days when all the lesser storms and hurri-»
les^ earthquakes and floods, lightnings and thunders, and
B'^ulsiipns of nature, should break out and answer those par**
nlar seasons, when he intended to manifest his terrors to
mkiod, and to shew his wrath in their wretchedness and de-*
nctiou : And he treasured up his magazines of wind, and
lod, and fire in tlie air and earth for thes^ purposes. Is tliia
labltation which God has made for the residence of pure and
ly b eings ? Is this such a peaceful place as a kind Creator
Mild iiave formed and built for innoceOt creatures ? Or does
! m anage tiiese several scenes of our globe, as though those
!io dwell upon it maintained their primitive purity and his ori^
nal favour ? It is absurd to imagine such a condiiit Of a God
wise, so righteous and so merciful. *
II. Let us take a sdrvey of the herbs and plants and trees,
kd all the vegetable beings which grow out of this earth, toge-
er with the brute animals which arc fQuiid on the suiTace of it,
id we shaH find more reasons to conclude that man, the chief
habitant, is by no means such a creature, so innocent, and so
ncha favourite of heaven, as he must needs be YiUeuVsAowGaft
Vol, it. O | watts_works_vol_4.pdf | 250 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | result the writings of Moses, the Jewish prophet, and Peter christian apostle, we shall find that they supposed the great creator to have laid up stores and magazines of ruin and destruction within the bowels of this earth, which he foresaw would inhabited by a criminal race of beings: And he forelained to break open his dreadful treasures of flood and fire proper seasons, to drown and to burn the world together in the inhabitants thereof. When all flesh had corrupted its day before God, as Moses speaks, he appointed to destroy man whom he had created: He opened the windows or flood-gates heaven, poured down rain incessantly upon the earth for forty and forty nights; and the same day were all the fountains the great deep broken up, and all in whose nostrils were the death of life upon the dry land died, except eight persons;
vii. 11—24. And the christian writer tells us, that the world, which at that time was overflowed with water, perished; that the heavens and the earth which are now, by the same nine word and providence are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men; then the elements shall melt with fervent heat, the heavens will be dissolved with a great noise, and the earth and the rocks that are therein shall be burned up; 2 Pet. iii. 6, 7, 10.
Now the great God, who appointed such prodigious quantities both of water and fire to be reserved in the bowels of the earth, and among the clouds of heaven, for such a foreseen day general destruction, when the sins of the inhabitants should come to their full measure, did also doubtless prepare his materials, and appoint the days when all the lesser storms and hurricanes, earthquakes and floods, lightnings and thunders, and invulsions of nature, should break out and answer those particular seasons, when he intended to manifest his terrors to kind, and to shew his wrath in their wretchedness and destruction: And he treasured up his magazines of wind, and god, and fire in the air and earth for these purposes. Is this habitation which God has made for the residence of pure and holy beings? Is this such a peaceful place as a kind Creator could have formed and built for innocent creatures? Or does manage these several scenes of our globe, as though those who dwell upon it maintained their primitive purity and his original favour? It is absurd to imagine such a conduit of a God wise, so righteous and so merciful.
II. Let us take a survey of the herbs and plants and trees, and all the vegetable beings which grow out of this earth, together with the brute animals which are found on the surface of it, and we shall find more reasons to conclude that man, the chief inhabitant, is by no means such a creature, so innocent, and so much a favourite of heaven, as he must needs be when he came
Vol. iv. Q | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
'Hit KtriH AVD Mcevwr, &e.
fint out (rf hb Bfaber's band. It mutt be gnnted here upd
tbat the wiRdom and goodneu of the Creator have diapuyc
themielTeB ia a divine and aatooisliiiig oiaDaer in the animal an
die vegetabk world, beyond the utisoat reach of our thought! (
our pniiaes : But Htill we ma; have leave to enquire, wbMhi
unong ibe Dumeroua berba and flowerSr which are fitted fat tli
*up|>ort anddeUi^t of maa, there would have beeivanjr nouoi
plants or Ccuits of moctal ani^ malignant juice, appoioted I
grow out of tiie earth, without tome plain signal marV or Dag
tioa aet upoa tbeiB^ if man' liad ooDtiuucd in bia innocent atato
Can we auppose that amon^t the roota, the berba, and the tre*
which are good /or food, the greut God would have aufiered OHI
chief, malady and deadly poison to vpring upbere and then
without any aufficient diatinctioa tlut man might know how 1
avoid Ihciu T Tliis is the case in our present world ; and- diaeaa
anguish and doath liave entered into the botrels aod veina i
multiludea by an innocent and fatal miUaLe of these {MrniCNi
thiuga lur proper food.
It ia granted indeed, that when Mosea had dreaaed u
furoiahed hia* garden in Paradiae, with aU manner of vegeti
ble fruiu and pleaaurea for the new and holy creature mti
he tells'iir oE a tree in tliat ganlen which was called Mf tree t
knowledge, and it wascertaia deatli to taste tt; Qen. ii. 10, 1^
17. Bui thefi man had axpresa warning given him to avoid tb
danger : Death was, as it were, inscribed upon that tree in plai
characters, and it was will'ul iniquity for him to make ao dan
gerous an expenment. Ndr would Uu-re have been any potsonoi
or hurtful plant sufTered to grow upon tliia earth, if the inhihi
tanta of it bad continued in their primitive bolineas, witboo
•ome natural mark. set upon it, or some divine caution to avoii
it. God lovea thf puce and innocent works of his bands bette
tlianto expose them to such unavoidable perils and miseriea, am
such mortal dangers and deaths, if they continue in their ori^
na) innooenoe. Again, let ine euqulre whether tliia earth ii
almost every «oil would have produced such a quantity of bnan
thorns, andthistUSf and various weeds, which are so dcatructivi
to corn, the food of man, and create so much vexation to th
'painful tillers of the field, if man lud been innocent, and tb
earth his habitation had never been accursed for any crimeof thi
inhabitant i Moaes, the famotia Jewish writer, nicntioiu tbii
very thing aa a divine curse for tlie ain of man.
Let ua arise to the animal or brutA world. Thcreare mair
crcaturea indeed made for the service and pleasure of mankind
and they are easily governed to answer hia purposes in humai
life. But are there not many sorts of animals also that weal
map can nuther govern nor resist, and by which alt hia race ari
•loosed to miaeraUle wounda and anguish, and death, wheua: | watts_works_vol_4.pdf | 251 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | first out of his Maker's hand. It must be granted here again that the wisdom and goodness of the Creator have displayed themselves in a divine and astonishing manner in the animal and vegetable world, beyond the utmost reach of our thoughts on our praises: But still we may have leave to enquire, whether among the numerous herbs and flowers, which are fitted for the support and delight of man, there would have been any noxious plants or fruits of mortal and malignant juice, appointed to grow out of the earth, without some plain signal mark or caution set upon them; if man had continued in his innocent state, Can we suppose that amongst the roots, the herbs, and the trees which are good for food, the great God would have suffered mischief, malady and deadly poison to spring up here and then without any sufficient distinction that man might know how to avoid them? This is the case in our present world; and disease anguish and death have entered into the bowels and veins multitudes by an innocent and fatal mistake of these pernicious things for proper food.
It is granted indeed, that when Moses had dressed an furnished his garden in Paradise, with all manner of vegetable fruits and pleasures for the new and holy creature man he tells us of a tree in that garden which was called the tree of knowledge, and it was certain death to taste it; Gen. ii. 10, If 17. But then man had express warning given him to avoid the danger: Death was, as it were, inscribed upon that tree in plain characters, and it was wilful iniquity for him to make so dangerous an experiment. Nor would there have been any poisonous or hurtful plant suffered to grow upon this earth, if the inhabitants of it had continued in their primitive holiness, without some natural mark set upon it, or some divine caution to avoid it. God loves the pure and innocent works of his hands better than to expose them to such unavoidable perils and miseries, and such mortal dangers and deaths, if they continue in their original innocence. Again, let me enquire whether this earth is almost every soil would have produced such a quantity of briar thorns, and thistles, and various weeds, which are so destructive to corn, the food of man, and create so much vexation to the painful tillers of the field, if man had been innocent, and the earth his habitation had never been accursed for any crime of the inhabitant? Moses, the famous Jewish writer, mentions this very thing as a divine curse for the sin of man.
Let us arise to the animal or brutal world. There are many creatures indeed made for the service and pleasure of mankind and they are easily governed to answer his purposes in human life. But are there not many sorts of animals also that weak man can neither govern nor resist, and by which all his race are exposed to miserable wounds and anguish, and death, whenever | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
aVESnON I. 243
tver fhey meet fliem 7 Would there hare beed any tQch
creilurea in our world as bears and tyg^rs, wolves and lionsy
animated with such fierceness and rage, and armed with sueli
destructive and bloody teeth and talons, if man^ the supreme
creature in it had not sinned and fieillen out of his Maker's
loDdettcare? Or would these murderous animals ever have
been let into a paradise made for the habitation of innocent be*
lags ; and that without power given to those innocents to govern
am restrain them, or without sufficient art or speed to escape
them ? Would the children of men, innocent and holy, have
ever been formed to be the Kving prey of these devourers ?
Were the life and limbs of such holy creatures made to be-
fome heaps of agonizing carnage? Or would their flesh and
bonea have been pven up to be crushed and churned be-
tween the jaws of panthers and leopards, sharks and croco-
diles, by l and and sea ? Are sensible, rational and innocent
beings fit morsels for savag'es of the brutal kind, and were they
first made for this purpose by a God of wisdom and goodness I
Let brutes be contented to prey upon th^ir fellow-brutes, but
let man be their lord and ruler, and free from their asiaults :
And so he was, says the Jewish law-giver, in his first and inno-
eent state.
GKve mc leave to proceed in these enquiries. If man were
not a fallen sinful creature fit for punishment, would there have
been so many tribes of the serpent and viper kind armed with
deadly venom to bite and kill man ? Would such subtle and ac-
tive mischiefs have been made and sent to dwell in a world which
wuall holy and happy ? And would the race of all these mur*
derous and destructive brutes of every kind have been propa*
gated for six thousand years in any province of God^s dominion,
aolesa he iiad foreseen at first, tliat his intellectual creatures
there would have rebelled against him, and deserved to be given
op to their power and rage ? What are the immense flights of
kicasts which darken the sky, and lay the fields desolate ?
What are the winged armies of hornets and inuscatoes, that
make a pleasant land almost intolerable by the incessant and
restless attacks they make on mankind with their painful stings ?
If they arc found m the scorching climates of Africa, and in t e
sahry parts of the East and West Indies, yet one would think
snch noisome and venomous flies should not swarm upon the
hills of Russia, and infept the polar regions, if the Creator had
not designed them for the vexation of the nations on all sides of
the globe.
What are the innumerable hosts of caterpillars which in a
lueht or two turn a ganlen into a desart, but so many messengers
of the anger of God, against a sinful race of beings x\\a.\. v\N«ft>\
apon this earth ? And .vuce we are neither able to re^va\i ot %\I^)* | watts_works_vol_4.pdf | 252 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
ever they meet them? Would there have been any such creatures in our world as bears and tygers, wolves and lions, animated with such fierceness and rage, and armed with such destructive and bloody teeth and talons, if man' the supreme creature in it had not sinned and fallen out of his Maker's kindest care? Or would these murderous animals ever have been let into a paradise made for the habitation of innocent beings; and that without power given to those innocents to govern and restrain them, or without sufficient art or speed to escape them? Would the children of men, innocent and holy, have ever been formed to be the living prey of these devourers? Were the life and limbs of such holy creatures made to become heaps of agonizing carnage? Or would their flesh and bones have been given up to be crushed and churned between the jaws of panthers and leopards, sharks and crocodiles, by land and sea? Are sensible, rational and innocent beings fit morsels for savages of the brutal kind, and were they first made for this purpose by a God of wisdom and goodness? Let brutes be contented to prey upon their fellow-brutes, but let man be their lord and ruler, and free from their assaults: And so he was, says the Jewish law-giver, in his first and innocent state.
Give me leave to proceed in these enquiries. If man were not a fallen sinful creature fit for punishment, would there have been so many tribes of the serpent and viper kind armed with deadly venom to bite and kill man? Would such subtle and active mischiefs have been made and sent to dwell in a world which was all holy and happy? And would the race of all these murderous and destructive brutes of every kind have been propagated for six thousand years in any province of God's dominion, unless he had foreseen at first, that his intellectual creatures there would have rebelled against him, and deserved to be given up to their power and rage? What are the immense flights of locusts which darken the sky, and lay the fields desolate? What are the winged armies of hornets and muscatoes, that make a pleasant land almost intolerable by the incessant and restless attacks they make on mankind with their painful stings? If they are found in the scorching climates of Africa, and in the sultry parts of the East and West Indies, yet one would think such noisome and venomous flies should not swarm upon the hills of Russia, and infest the polar regions, if the Creator had not designed them for the vexation of the nations on all sides of the globe.
What are the innumerable hosts of caterpillars which in a night or two turn a garden into a desert, but so many messengers of the anger of God, against a sinful race of beings that dwell upon this earth? And since we are neither able to resist or sub- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
.SM RUIN AMB UOOVSptT, &C.
di^e ihw power, nor avoid their plunder, we may certa
{fTf that we are not such fiivourites of heaven as God at fi
madt u%9 while we are exposed to the endless attacks,
and triumphs of such little despicable insects^ and yet
and destructive enemies. The troublesome and pei
tribes of animal nature both of larger and lesser size, wl
fellow-commoners with us upon this great globe, togetly
our impotence to prevent or escape their miscliiefs^ is a si
Jiroof t hat we are not sinless creatures, nor in the full fav<
ov^ of the God that m^e us, and that he has quarte
armies, his legions among us, ,as princes do in a re
province. Perhaps it will be replied here, that tlie
chiefs of the animal and vegetable world, these pc
plants and vipers,. and savage beasts of prey may bepc
to dwell in our earth, for the trial of its inhabitants in
of probation, even though they were innocent ; especial
it is certain that 'th^ir fatal effects do sometimes now fi
good and pious men, during their situation here, which ii
of trial : But God can reward the sufferers in a f uture sts
thus absolve or vindicate his justice, wisdom and goot
permitting them to be thus exposed in the present life.
I answer two ways,
1. There is a great difference to be made between i
creatures in a state of probation, and sinful degenerated
in the same state. These mischievous and painful
which now fall upon sinful mankind, would have been s
teous whether they had been in a state of trial or n
most of them plainly declare the punishing hand of i
well as the probation of creatures, and therefore it s
them not to be innocent. Whereas, if these |)lagues had i
ed in a world of innocence, many of the wise and holy
tantswhohad suffered these mischiefs, even if t hey were
their trial, would scarcely have found sufficient reason tc
in their situation, and to give thanks to their Maker, i
innocent bciny would surely have occasion and reaso
Serpents and bears, stings and poisons are terrible ti
pure innocents.
2. The state of probation for innocent creatures, w<
have included death in it, a violent and bloody, or a li
and painful death, such as flows from some of tliese plagu
the earth. The destruction of our nature, our dying
turning to dust^ is supposed by the ancient Hebrew iiist<
be a curse of God for the sin of man : And when om
forfeited among the whole race of mankind, and the;
subject and devoted to death by some universal degenera
a painful death may properly become a part of the furti
cf micb creatures who are to ra^ agodn ; And auy i | watts_works_vol_4.pdf | 253 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | due their power, nor avoid their plunder, we may certainly infer, that we are not such favourites of heaven as God at first made us, while we are exposed to the endless attacks, and triumphs of such little despicable insects, and yet and destructive enemies. The troublesome and perilous tribes of animal nature both of larger and lesser size, which fellow-commoners with us upon this great globe, together our impotence to prevent or escape their mischiefs, is a sure proof that we are not sinless creatures, nor in the full love of the God that made us, and that he has quartered armies, his legions among us, as princes do in a rebellious province. Perhaps it will be replied here, that these chiefs of the animal and vegetable world, these poor plants and vipers, and savage beasts of prey may be perished to dwell in our earth, for the trial of its inhabitants in the probation, even though they were innocent; especially it is certain that their fatal effects do sometimes now fail good and pious men, during their situation here, which is of trial: But God can reward the sufferers in a future state thus absolve or vindicate his justice, wisdom and good permitting them to be thus exposed in the present life.
I answer two ways,
1. There is a great difference to be made between the creatures in a state of probation, and sinful degenerate ones in the same state. These mischievous and painful creatures now fall upon sinful mankind, would have been a teous whether they had been in a state of trial or not, most of them plainly declare the punishing hand of God well as the probation of creatures, and therefore it seems them not to be innocent. Whereas, if these plagues had acted in a world of innocence, many of the wise and holy taints who had suffered these mischiefs, even if they were in their trial, would scarcely have found sufficient reason to harm their situation, and to give thanks to their Maker, the innocent being would surely have occasion and reason for Serpents and bears, stings and poisons are terrible to pure innocents.
2. The state of probation for innocent creatures, we have included death in it, a violent and bloody, or a life and painful death, such as flows from some of these plague on the earth. The destruction of our nature, our dying turning to dust, is supposed by the ancient Hebrew history to be a curse of God for the sin of man: And when one forfeited among the whole race of mankind, and they subject and devoted to death by some universal degeneration, a painful death may properly become a part of the further creatures who are to rise again: And any w | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
omshnoS t , 215 '
bttt siiflferen minohg tfaem^ and who behaye well in dying, may '
1 r ewarded by a happy resurrection. This mav be' ap|H)iated
Ifik m uch more propnetyi than than a painful death shoum bo .
^de a part of the trial of innocent creatures, who had neYcr .
IjGeited life, nor were eYer legally subjected to death. Id the *
ae of dyin^ infants, this appears with greater evidence, as I
ill shew aAcrward.
Upon the whole therefore, such sort of noxious and destruc*
m plants and animals do not' seem to be made for ^ world of
loeeat, sensible and intellectual beings, to vex, and disturb,
poiaoB and destrov them*. Objection. But did not God
iew to Noah the dominion over the brute creatures i An^
nar. Not in such an ample manner as he first, possessed
( b ut only the fear of man was to fall upon the brutes : Now
h does not suflieiently preserve men from their outrage and
isiddef ; whereas in the innocent state, no man would have
M poisoned or torn by serpents or lions as now. See ques-
n VlII. section 6.
III. The manner of the introduction of the race of man
to life and being in this world, is another proof tliat we are not
6 innocent favourites of heaven. Can we ewet imagine the
reat and good God would have appointed intellectual animals
be propagated in such a way as should necessarily give such
iquisite pidn and anguish to the mothers who proauce them,
we had been all accounted in his eyes a race of holy and
iless beings ? And if tlie contagion or crime had not been
liversal, why should such acute pangs attend almost every
male parent in bringing their offspring into the hght of life ?
re not the multiplied sorrows with which the daughters of Eve
pDtinually bring forth their young, a pretty evident token that
ey are not in tiieir original state of favour with that God who
eated them, and pronounced a blessing upon them in their
"opagationf. The Jewish law-giver in the beginning of his
story tells us, that Gpd b/essed tlie first man and woman thqt
r m ade, and bid them be fruitfid^ and mxdtifly^ and reptenish
e earth, and subdue it; Gen. i. 28. and the same ancient writer
ithin a page or two tells us, that these " multiplied sorrows^'
' t he bearing and birth of children are pronounced as a curse
Dm an ofTendcd God, chapter iii. 16. Surely the curite is not
* As there hapoeoed an entire revolution in the complexion and qaalitiet
tba mioda of the firat pair of mankind, to to me, there appeart to be evident
lioaiiona of a designed change and alteration of the «Daterial world, and tb«
tore of the animals and vegetables which subsist on this glob**, from what they
f« w*«eo God pronounced every thinff good thai he had made. Doctor Cheyne in
I etaay of <* Health and Long Life.''
f> The author has been censured here for not dropping a tear over tha fair
K Qodcr their sorrows and acute pains : But he imagioea he has been drof^df
in ¥a every page, and that over every part of maDk\a<\, %Yid OU X^tia Vok \%^
\Mrla §e rerM I p grag r<iph« of tbia book.
Q 3 | watts_works_vol_4.pdf | 254 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION 1.
bus sufferers among them, and who behave well in dying, may be rewarded by a happy resurrection. This may be appointed with much more propriety, than than a painful death should be made a part of the trial of innocent creatures, who had never effected life, nor were ever legally subjected to death. In the case of dying infants, this appears with greater evidence, as I shall shew afterward.
Upon the whole therefore, such sort of noxious and destructive plants and animals do not seem to be made for a world of innocent, sensible and intellectual beings, to vex, and disturb, poison and destroy them*. Objection. But did not God new to Noah the dominion over the brute creatures?
Not in such an ample manner as he first possessed; but only the fear of man was to fall upon the brutes: Now he does not sufficiently preserve men from their outrage and mischief; whereas in the innocent state, no man would have been poisoned or torn by serpents or lions as now. See question VIII. section 6.
III. The manner of the introduction of the race of man to life and being in this world, is another proof that we are not the innocent favourites of heaven. Can we ever imagine the great and good God would have appointed intellectual animals be propagated in such a way as should necessarily give such requisite pain and anguish to the mothers who produce them, we had been all accounted in his eyes a race of holy and aless beings? And if the contagion or crime had not been universal, why should such acute pangs attend almost every male parent in bringing their offspring into the light of life? Are not the multiplied sorrows with which the daughters of Eve continually bring forth their young, a pretty evident token that they are not in their original state of favour with that God who created them, and pronounced a blessing upon them in their propagation†. The Jewish law-giver in the beginning of his story tells us, that God blessed the first man and woman that made, and bid them be fruitful, and multiply, and replenish earth, and subdue it; Gen. i. 28. and the same ancient writer within a page or two tells us, that these "multiplied sorrows" the bearing and birth of children are pronounced as a curse from an offended God, chapter iii. 16. Surely the curse is not
* As there happened an entire revolution in the complexion and qualities of the minds of the first pair of mankind, so to me, there appears to be evident indications of a designed change and alteration of the material world, and the nature of the animals and vegetables which subsist on this globe, from what they are when God pronounced every thing good that he had made. Doctor Cheyne in essay of "Health and Long Life."
+ The author has been censured here for not dropping a tear over the fair under their sorrows and acute pains: But he imagines he has been dropping tears in every page, and that over every part of mankind, and on them in particular in several paragraphs of this book. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
849 nvhf Avn ucoTxtt, &c.
as old as tbe blessing : Bnt sin and sorrow came in together, and
spread a wide curse over the birth of man, which before stf>od
only Imder a divine benediction : N or is the blessing on huipaa
propagation quite taken away, though pains of child-bearing
are s^ded to it. Daily observation and experience prove that
the blessing of propagation repeated to Noah ; Gen. ix. ft.
did not take away that curse.' See question VIII. at the end.
IV. Let .us consider in the next place how the generality of
mankind are preserved in life, ^ome few there are iu4eed whoin
divine providence has raised to riches and plenty, and their food
is daily provided for them without care of toil ; but ttie millions
of human creatures in all tbe i^ations of the earth are forced to
support a wretched life by bard labour of the body, and intense
and grievous fatigue of their joints and limbs, and all their oa^
tural powers. What dreadful risks both of life and limbu do
multitudes run through in order to purchase tbeir own necessary
food, and to support their young helpless families at home?
What waste of the hours of sweet repose at midnight, as well
as long and slavish and painful toils of the day, do mul*itudea
sustain, in order to procure daily nourishment } It is by thff
meat of t heir brows thei/ obtain their bread ; i t is by a continual
exhausting their vital spirits, that many of them are forced to
relieve their own hunger, and to koep off death, as well as to
feed their young ofliqinng that otherwise would be born merely
to perish. If we survey the lower tribes of mankind, even in
Great Britain, in a land of freedom and plenty, a climate tem«
perate and fruitful, a country which abounds with corn and
fruits, and is stored with beasts and fowl, and tish, in rich variety
for food, what a hard shift do ten thousand families make to
keep out famine and support life ? Their whole time is devoured
with the labours of the flesh, and their souls ever beset and al-
most eaten up with gnawing cares and anxieties, to answer this
important question, what shall I eat and whnt shall I drink even
in the poorest and the coarsest manner ? But if we send onr
thoughts to the sultry regions of Africa, or the frosts and snows
of Norway, to the rocks and desarts of Lapland and northera
Tartary, what a hideous and frightful thing is human life in
those climates ? How is the rational nature of man almost lost
between their slavery, their brutality^ and their incessant tnibi
and hardships ? They are treated like brutes by their lords^
and they live like dogs and asses among labours, and wants,
hunger and weariness, blows and burdens without end. Did
God appoint this for innocents? Perhaps, you will say, there
is a pleasure in eating and drinking, which answers to the paifl
of procuring our food: But alas ! Can this short pleasure of a.
i'fiW nnnuiesy in trolling a few morsels down our throats, or
^'»9hiog the gullet with pVcut^ ^^ \\^\M\d%) be supposed to give | watts_works_vol_4.pdf | 255 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | as old as the blessing: But sin and sorrow came in together, and spread a wide curse over the birth of man, which before stood only under a divine benediction: Nor is the blessing on human propagation quite taken away, though pains of child-bearing are added to it. Daily observation and experience prove that the blessing of propagation repeated to Noah; Gen. ix. 6. did not take away that curse. See question VIII. at the end.
IV. Let us consider in the next place how the generality of mankind are preserved in life. Some few there are indeed whom divine providence has raised to riches and plenty, and their food is daily provided for them without care or toil; but the millions of human creatures in all the nations of the earth are forced to support a wretched life by hard labour of the body, and intense and grievous fatigue of their joints and limbs, and all their natural powers. What dreadful risks both of life and limbs do multitudes run through in order to purchase their own necessary food, and to support their young helpless families at home? What waste of the hours of sweet repose at midnight, as well as long and slavish and painful toils of the day, do multitudes sustain, in order to procure daily nourishment? It is by the sweat of their brows they obtain their bread; it is by a continual exhausting their vital spirits, that many of them are forced to relieve their own hunger, and to keep off death, as well as to feed their young offspring that otherwise would be born merely to perish. If we survey the lower tribes of mankind, even in Great Britain, in a land of freedom and plenty, a climate temperate and fruitful, a country which abounds with corn and fruits, and is stored with beasts and fowl, and fish, in rich variety for food, what a hard shift do ten thousand families make to keep out famine and support life? Their whole time is devoured with the labours of the flesh, and their souls ever beset and almost eaten up with gnawing cares and anxieties, to answer this important question, what shall I eat and what shall I drink even in the poorest and the coarsest manner? But if we send our thoughts to the sultry regions of Africa, or the frosts and snows of Norway, to the rocks and deserts of Lapland and northern Tartary, what a hideous and frightful thing is human life in those climates? How is the rational nature of man almost lost between their slavery, their brutality, and their incessant toils and hardships? They are treated like brutes by their lords, and they live like dogs and asses among labours, and wanta, hunger and weariness, blows and burdens without end. Did God appoint this for innocents? Perhaps, you will say, there is a pleasure in eating and drinking, which answers to the pain of procuring our food: But alas! Can this short pleasure of a few minutes, in trolling a few morsels down our throats, or washing the gullet with plenty of liquids, be supposed to give | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QVEOriON L S47
m ibll recmnpence Ibr ibe incessant labours of life ? Dbes it
bear any proportion to the len^h of toil, pain and hazard, and
the tireaome fatigues of our spirits and our limbs, wiierewith the
proTisioDS of life arc procured ? Moses acquaints us indeed,
that maa eien in hia innocent 4ind blessed state was placed in a
noble and lovely {^rden, and was ap)K>inted to dress it : This
vaa no curse, but a wise ap))oiiitment of the God of nature by
iatenningted labour and exercise to pre^ierve our heahh and
vigour. But when the same writer eomes to introduce the
tail and latiguea we are forced to sustain, in order to secure ua
frodi starving, wlien he speaks of eating our bread in the svceat
of our brows ; Gen. iii. 17 — 19. he acknowledges this to be ano-
ther of* tlie curses of God fQr:the sin of man, and it is scattered
aU round the globed.
V. Consider tlie character, temper and quality of maidLind
ia geaeFal, even the multitudes of millions <ef mankind in all
aatiooB, with negard to ndigion and virtue, 4md tlien it will be
hard to persuade ourselves that these are creatures, who enjoy
the fiiaour of their Maker as his children, 4xr bear tlie imag^ of
Ihdr ooflnmon Father in knowledge and goodness, as his original
sad native ofispring ought to uo. I g rant there are here and
there .aome few persons wlio are/estored to some degrees of con-
fcrmity to himiliat inadcthem : they are become his children by
iepentance Asd jreturu to God, by a divine chang^ passed upou
tteir natures, and they .enjoy a share of his special Jove : But
the bulk of the world are of another stamp and character, and
sofficieDtly shew there is some sinful and fatal contagion spread
* It » ttraiigo that any man ihoald lay, in this Mutence of God, Q«d. iii,
15*19. ** DO carte it prooounced upoo either Ad4in*t bodjr, toul or poiteriijr |
ibatUic torrow of child-bearing it Dot inflicted ai a curse; that the laboortof
)ff« were encreatedy but not as a curse ; and that this death was not a corse,
ke»** 1 would fain ask, what is a corse, if sone natural evil pronoonced nod
cuented opoo a person, or thing, be not so, especially wlien it is pronounced
spon the account of sin, and comrt from God himself as supreme goTCroor and
jedfe? And even the curse on the ground falls properiy on the mpn who
tilbit.
ft in granted, that all these msy be sanctified by the coTenant of gracn to
food people, and turned to their adTtntage. 'f he wisdom of God con turn eurtn
Nis kUtsirngt ; Gen. i. "iO, Deut. xxiii. 5- Yet the original pronoociation and in-
Siatioa of tbeae evils was desieoed as a cnrse^ or punishment for sin, as it it
vhtlen, Gal. iii. 10. Cuntd u every one wlio <or^tinueth not m oil things, Stc*
And I think it will appear evide^iily to everv onr who with common sense aod
vitboot prejudice reads the history of the fitll «.f man in Gen iii. 16 — 19. And
that death was designed ns a corse on man fur sin, is eTident ; f or Chritt suffered
ikitevsefor us ; Gal. iii. 13.
It ia granted also, that God might in Noah's time take off, perhapn, some
part of tiM carte from the ground, Geo. v« ^9. and blets it with greater f uitful-
1C88 ; b o might renew his bleating on propagation. Gen. ix. 1. and many other
bkisinss osajr be added: But still the curses of hard toil aod sweating, of pain*
tal duld-boariogy and of death, may be, and are actually continued through aU
leaerationn, tboogh some blessings may be mingled with them : Kud v\k\% \%
iiffirisat to aaswcr aiJ thajre objectioaB, See more, queitioa Vlll. %v iSbft %i^« | watts_works_vol_4.pdf | 256 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
a full recompence for the incessant labours of life? Does it bear any proportion to the length of toil, pain and hazard, and the tiresome fatigues of our spirits and our limbs, wherewith the provisions of life are procured? Moses acquaints us indeed, that man even in his innocent and blessed state was placed in a noble and lovely garden, and was appointed to dress it: This was no curse, but a wise appointment of the God of nature by intermingled labour and exercise to preserve our health and vigour. But when the same writer comes to introduce the toil and fatigues we are forced to sustain, in order to secure us from starving, when he speaks of eating our bread in the sweat of our brows; Gen. iii. 17—19. he acknowledges this to be another of the curses of God for the sin of man, and it is scattered all round the globe*.
V. Consider the character, temper and quality of mankind in general, even the multitudes of millions of mankind in all nations, with regard to religion and virtue, and then it will be hard to persuade ourselves that these are creatures, who enjoy the favour of their Maker as his children, or bear the image of their common Father in knowledge and goodness, as his original and native offspring ought to do. I grant there are here and there some few persons who are restored to some degrees of conformity to him that made them: they are become his children by repentance and return to God, by a divine change passed upon their natures, and they enjoy a share of his special love: But the bulk of the world are of another stamp and character, and sufficiently shew there is some sinful and fatal contagion spread
* It is strange that any man should say, in this sentence of God, Gen. iii. 15—19. "no curse is pronounced upon either Adam's body, soul or posterity; that the sorrow of child-bearing is not inflicted as a curse; that the labours of life were encreased, but not as a curse; and that this death was not a curse, &c." I would fain ask, what is a curse, if some natural evil pronounced and executed upon a person, or thing, be not so, especially when it is pronounced upon the account of sin, and comes from God himself as supreme governor and judge? And even the curse on the ground falls properly on the man who tells it.
It is granted, that all these may be sanctified by the covenant of grace to good people, and turned to their advantage. The wisdom of God can turn curses into blessings; Gen. i. 20. Deut. xxiii. 5. Yet the original pronunciation and inflection of these evils was designed as a curse, or punishment for sin, as it is written, Gal. iii. 10. Cursed is every one who continueth not in all things, &c. And I think it will appear evidently to everyone who with common sense and without prejudice reads the history of the fall of man in Gen. iii. 16—19. And that death was designed as a curse on man for sin, is evident; for Christ suffered this curse for us; Gal. iii. 13.
It is granted also, that God might in Noah's time take off, perhaps, some part of the curse from the ground, Gen. v. 29. and bless it with greater fruitfulness; he might renew his blessing on propagation, Gen. ix. 1. and many other blessings may be added: But still the curses of hard toil and sweating, of painful child-bearing, and of death, may be, and are actually continued through all generations, though some blessings may be mingled with them: And this is sufficient to answer all these objections. See more, question VIII. at the end. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
its '%V1S AKD RECOTBHTy &C.
jtbrough the iDhabitants of this province of Gou's dominion.
John the apostle in one of his letters, tells us, that there arc few
ivhe me born of God, as new creatures, but the whole world lies in
wickedness ; I J ohn v. 19.
Would the blessed God make a world of intelligent creatures
«o ignorant and thoughtless of himself, and so insolent and re-
bellious against him as man now is ? Can \ye think of that gross
and stupid ignorance of the true God which reigns througli vast
tracts of land in Asia, Africa, and America, and the thick dark-
ness as well as toil and slavery which buries all the heathisQ
countries, and reduces them yet further almost to brutes and
savages ; can we think of the abominable idolatries, tUp lewd
and the cruel rites of worship, which have been spread through
some whole nations ; the impious, the wicked and ridiculous
superstitions which are practised among the greatest part of the
world, and yet believe the blessed God would put such wretched
and polluted workmanship out of pure hands r Can we survey
the bold and desperate impiety and profaneness, the swearing
and cur/mg, and wild blasphemy that is practised and prpnounc-
ed daily and nightly, among vast nuiltiiudes in those countries
which know and profess tlie true God \ can we behold that
almost universal neglect of God, his fear, and his worship, and
,of the obedience due to him, which is found even among those
inhabitants of this our world, who say they believe in God, and
yet imagine that those wretches love their Maker, that they wear
his image, and are conformable to his will; as his original crea-
ture must and ought to be ?
Nor are mankind only negligent of their duty to God, but
they seem to have abandoned their duties to their fellow-creatures
also. Can we think of the perpetual practices of fraud and vil-
lany in the commerce of mankind, the innumerable instances
of oppression and cruelty which run through the world ; the
pride and humour of the great, the wrath and ambition of
most princes, their wild and mad extravagances of crime and
folly, as well as ihcir boundless insolence and tyranny over
their subjects, and the endless iniquities and mischiefs that
arise from envy, malice and revenge practised among lower
people ; and yet suppose that man was ever made with these
vices in him, and these disorders around him, by that wisdom
and goodness that created him ? If we take a survey of the
impure scenes of lust and intemperance and drunken madness
which defy the day-light, and pollute the darkness ; if we think
of the monstrous barbarities which are continually committed by
men in the christian uiquisitions of Spain, Portugal and Italy,'
and among all the brutal and wicked tribes of heathenism, the
African savages, and the American cannibals, who kill and roast
.Ibeff' fellow -creatures, aud eal u^ m^w ^ ihty cat bread ; can W0 | watts_works_vol_4.pdf | 257 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | through the inhabitants of this province of God’s dominion. John the apostle in one of his letters, tells us, that there are few who are born of God, as new creatures, but the whole world lies in wickedness; I John v. 19.
Would the blessed God make a world of intelligent creatures so ignorant and thoughtless of himself, and so insolent and rebellious against him as man now is? Can we think of that gross and stupid ignorance of the true God which reigns through vast tracts of land in Asia, Africa, and America, and the thick darkness as well as toil and slavery which buries all the heathen countries, and reduces them yet further almost to brutes and savages; can we think of the abominable idolatries, the lewd and the cruel rites of worship, which have been spread through some whole nations; the impious, the wicked and ridiculous superstitions which are practised among the greatest part of the world, and yet believe the blessed God would put such wretched and polluted workmanship out of pure hands? Can we survey the bold and desperate impiety and profaneness, the swearing and cursing, and wild blasphemy that is practised and pronounced daily and nightly, among vast multitudes in those countries which know and profess the true God; can we behold that almost universal neglect of God, his fear, and his worship, and of the obedience due to him, which is found even among those inhabitants of this our world, who say they believe in God, and yet imagine that those wretches love their Maker, that they wear his image, and are conformable to his will, as his original creature must and ought to be?
Nor are mankind only negligent of their duty to God, but they seem to have abandoned their duties to their fellow-creatures also. Can we think of the perpetual practices of fraud and villainy in the commerce of mankind, the innumerable instances of oppression and cruelty which run through the world; the pride and humour of the great, the wrath and ambition of most princes, their wild and mad extravagances of crime and folly, as well as their boundless insolence and tyranny over their subjects, and the endless iniquities and mischiefs that arise from envy, malice and revenge practised among lower people; and yet suppose that man was ever made with these vices in him, and these disorders around him, by that wisdom and goodness that created him? If we take a survey of the impure scenes of lust and intemperance and drunken madness which defy the day-light, and pollute the darkness; if we think of the monstrous barbarities which are continually committed by men in the christian inquisitions of Spain, Portugal and Italy, and among all the brutal and wicked tribes of heathenism, the African savages, and the American cannibals, who kill and roast their fellow-creatures, and eat up men as they eat bread; can we | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION f. 249^
still imagine (hat mankind is a race of bcin^, who abide in their,
own native and original state, such as tliey came from the hands of*
their Maker ? 4
Shall it be said in opposition to this view of thin^, that it is
not tiie^eatest part of mankind that are so shamefully ignorant
atid so abominably vile ? I answer, That in matters of religion
the greatest part of the world are gross idolaters ; they adore
the souls of tlie dead for gods^ or they worship the sun and
moon, or beasts, birds, images, names, fab|ed gods, stocks
sod stones, or any thing but the true God : Tiiey neither
know fheir Maker, nor love, nor worship him. There are many
whole nations that practise abominable vices by general custom
and consent, by the approbation ot their wise men, and by long
tradition, if not by the authority of their laws. This has been
abundantly demonstrated by learned writers of the present age^
both from the modern travels of the inquisitive, and from ancient
histories, when they would shew in what need mankind stood of
a divine revelation.
In matters of morality, though the bulk of mankind are
not guilty of the very vilest crimes with regard to their fellow-
creatures, yet if we consider the numerous corrupt inclinations
and sinful passions that sway all the world, the lesser vices and
irregularities that work and run through the hearts and lives
even of the best and most civihzed parts of the universe ; i f we
observe the strange blindness of the understandings of men in
divine things, the unfaithfulness of conscience,-the unwillingness
to know any mortifying and self-denying truths and duties, the
general ])revalencc of appetite and sinful desires over the powers
aod the rules of reason, and tliat not only among the unthink*
ing multitude, but even where reason is consulted and makes
its feeble remonstrances ; if we consider tlie universal disorder
among the faculties of mankind ; and the violation of tliat har-
mony and order wherein consists innocence, virtue and peace :
If we add to all this heap of confusion, their general thought-
lessness and disregard of God, and their gross defects in bene-
volence to t heir neighbours, it will appear plain enough, that
there is not one upon earth thai is tru/j/ righteous and without
iin ; and it is more abundantly evident, that mankind are far
from a state of innocence and perfect virtue : They arc fallen
from God, and have lost tliat likeness to their Maker, and that
love of him, and those principles of universal virtue which
doubtless were implanted in them by so wise, so righteous, so
kind, and benevolent a Creator. That far the greatest number
of men are evil, or greatly criminal, was a known sentiment of
the ancients. The wiser and more considerate heathens saw and
bewailed it, though they knew not how to account for it. Ov
-rXiifci; wxxai, fnost men are wicked^ was the scnU'Vice o^ ^LGkY^as^ | watts_works_vol_4.pdf | 258 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | still imagine that mankind is a race of beings, who abide in their own native and original state, such as they came from the hands of their Maker?
Shall it be said in opposition to this view of things, that it is not the greatest part of mankind that are so shamefully ignorant and so abominably vile? I answer, That in matters of religion the greatest part of the world are gross idolaters; they adore the souls of the dead for gods, or they worship the sun and moon, or beasts, birds, images, names, fabled gods, stocks and stones, or any thing but the true God: They neither know their Maker, nor love, nor worship him. There are many whole nations that practise abominable vices by general custom and consent, by the approbation of their wise men, and by long tradition, if not by the authority of their laws. This has been abundantly demonstrated by learned writers of the present age, both from the modern travels of the inquisitive, and from ancient histories, when they would shew in what need mankind stood of a divine revelation.
In matters of morality, though the bulk of mankind are not guilty of the very vilest crimes with regard to their fellow-creatures, yet if we consider the numerous corrupt inclinations and sinful passions that sway all the world, the lesser vices and irregularities that work and run through the hearts and lives even of the best and most civilized parts of the universe; if we observe the strange blindness of the understandings of men in divine things, the unfaithfulness of conscience,-the unwillingness to know any mortifying and self-denying truths and duties, the general prevalence of appetite and sinful desires over the powers and the rules of reason, and that not only among the unthinking multitude, but even where reason is consulted and makes its feeble remonstrances; if we consider the universal disorder among the faculties of mankind; and the violation of that harmony and order wherein consists innocence, virtue and peace: If we add to all this heap of confusion, their general thoughtlessness and disregard of God, and their gross defects in benevolence to their neighbours, it will appear plain enough, that there is not one upon earth that is truly righteous and without sin; and it is more abundantly evident, that mankind are far from a state of innocence and perfect virtue: They are fallen from God, and have lost that likeness to their Maker, and that love of him, and those principles of universal virtue which doubtless were implanted in them by so wise, so righteous, so kind, and benevolent a Creator. That far the greatest number of men are evil, or greatly criminal, was a known sentiment of the ancients. The wiser and more considerate heathens saw and bewailed it, though they knew not how to account for it. O. Thomas, most men are wicked, was the sentence of a Greek | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
llnlopopliery tnd the eommon o|yiiuoii of the iDOtI intelHgiiit ob-
•MTYers of Duuikiiid. The foeU were generally loiNie enough
them^dbies, but they were wise enough to obserYe the auTertal
widLemeis of mankind and agree entirely in thia pb^ioaa
and general tnlth. Virgil tells us, ihat/ew are viritunis enough
io e$cape the piUiuhmeBU of the other aorfd : H e brings in a ghost
leHing his k>n,
** P saei UbCs arra teatimii.**
And in this life the character of homan nature among tho
:
poetaiathia
'* Nitimiir in ▼etitam mnfer, mmimai^pis asgsta.**
Oeas humsna roH per Tctitimi iielas,
Audsz ominia perpeti.— — Hor.
And that "vioe is early and nniversal he says,
** N soB Tiliis nema ana aaseitur.'*
And when this author speaks of young men in general, ha
fgtfm them thiacharacter :
** C eraas in vitum flecti, monitoribos aspcr.'*
Seneca^aays just the same,
** FQora Jovenes fiusile pnecqita aodiiiBt.'*
And Jfttvenal abounds in this account of human nature;
** Ran f|fiippe boni : Ntrmero tix sunt toddeni qae
Thebarum porte, vel divUis ostia Nili.
Qme tain festa dies ut cesset prodere forem f
——Ad mores aataim recnrrit
Damnatoa, fixA & mutari nescia.—
Qaisparo hominum est quera Ui cootentam Tideris ono
Flagitio ? DocUes imitaDdis
Turpibut & previa OBines 8anra8."—-^^ur.
They own indeed tliere was once a golden age, or a state of
innocence at first. Their reason told them, that the great (Sod
must and did make man upright and good ; b ut they imagined
that mankind did degenerate by degrees in successive ages, and
at last grew universally wicked. This is asserted not only by
aatyrical writers, but by those of a gentler dtsi>ositi6n and a softer
pen. Ovid and Manifius were hot satyrists, yet they spesk the
▼cry same language : *
** Protinas erupjt ream pejoris in Kvnni
Omoe nefas : Fiig^re puuor,. Tenimque fidesqae.
In quoram subiere locnm fraadesqoe uolique
Insidifcque, 6l vis, 6c amor sceleratns habendi *
Victa jacet pietas, terras Aetrsa reliquit. " Ov.
'* Perqne tot states hominum, tot tempore & annos.
Tot belta, 6c varios etiam sub pacclabores,
Cum tbrtuna iulera qusraf, vix invcnit usquaro.
At quanta est scelerum moles per stecula cuncta ?
In populo srelus est : Et abundant cuncta furore,
' £t fas atqtie n^as mistum, le^pesque per ipsas
Smvit nequitles.".— — lliMiL. | watts_works_vol_4.pdf | 259 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | philosopher, and the common opinion of the most intelligent observers of mankind. The poets were generally loose enough themselves, but they were wise enough to observe the universal wickedness of mankind and agree entirely in this obvious and general truth. Virgil tells us, that few are virtuous enough to escape the punishments of the other world: He brings in a ghost telling his son,
"Pauci lesta arva tenemus."
And in this life the character of human nature among the poets is this:
"Nitimur in vetitum semper, cupimusque negata."
Gens humana ruit per vetitum nefas,
Audax ominia perpeti.——Hor.
And that vice is early and universal he says,
"Nam vitiis nemo sine nascitur."
And when this author speaks of young men in general, he gives them this character:
"Cereus in vitum flecti, monitoribus asper."
Seneca says just the same,
"Pejora juvenes facile præcepta audiunt."
And Juvenal abounds in this account of human nature;
"Rari quippe boni: Numero vix sunt totidem que
Thebarum portae, vel divitis ostia Nili.
Quae tain festa dies ut cesset prodere furem?
Ad mores natura recurrit
Damnatos, fixa & mutari nescia.——
Quisnam hominum est quem tu contentum videris uno
Flagitio?——Dociles imitandis
Turpibus & pravis omnes sumus."——Juv.
They own indeed there was once a golden age, or a state of innocence at first. Their reason told them, that the great God must and did make man upright and good; but they imagined that mankind did degenerate by degrees in successive ages, and at last grew universally wicked. This is asserted not only by satyrical writers, but by those of a gentler disposition and a softer pen. Ovid and Manilius were not satyrists, yet they speak the very same language:
"Protinus erupit vense pejoris in sevum
Omne nefas: Fugere pudor, verumque sidesque.
In quorum subiere locum fraudesque dolique
Insidieque, & vis, & amor sceleratus habendi·
Victa jacet pietas, terras Astræa reliquit."——Ov.
"Perque tot setates hominum, tot tempora & anno,
Tot bella, & varios etiam sub pace labores,
Cum fortuna fidem quærat, vix invent usquam.
At quanta est scelerum moles per sæcula cuncta?
In populo scelus est: Et abundant cuncta furore,
Et fas atque nefas mistum, legesque per ipsas
&evit nequities."——Manul. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
OUB9TIQN L 251
TIpe Mate of til which it tlius represented in English.
'* There are Tery feir who die that go to heaven, or a state
of ha]^|>ioess. We are always desiring and pursuing tbrbiddea-
things. Mankind is bold tp rush into forbidilen wicl^edness ; n or
is a ny mao born without vices : Y oqng men most readily hearken
to evil counsels ; they are soft as wax to be mouhled into vicci
but rough and rugged to tbjeir best monitors. 6i>od men are
very few^ scarce as many as the gates of the citv Thebes, oir the
mouths of the Nile. What day is there that does not shew us
spme new malefactors ? Nature recurs to its own wicked mM-
nersy is fixed in it, and knows not how to change. How few
persons will you find contented with one sort of wickedness ?
We are all very forward to learn and imitate whatever is base
or wicked. After the golden age, and some few folbwing sea-
sons, all manner of iniquity broke out: Afodesty, truth, and
fahhfulness are quite fled piway, in whose place came deceit,
mischief, violence and wicked covetousness. Piety lay subdued^
and justice ]eit the earth. And through so man^ ages of meut
so many murderous wars, apd labours, and toils, in time of
peace, there is scarce such a thins a^ honesty to be found ; b ut
through all bgcs there is an abundant load ot crimes : Wicked*
Dess runs through the people : l^iadness rages, fills and over*
whelms all tilings. Right and Wfong are all mingled, i^nd
iniquity reigns even through the very laws of men." This waa
the common complaint of the most ojiserving heatlicns in their
a^e, as it is ours in the present day.
y|. Not oqly those who are grown up to mature age, but
even mapkind in its ypuqger years ,^ b efore it is capable of proper
moral actions, discovers the princ]i)les of iniquity and tlie seeds
of sin. What young ferments of spite and envy, what native
Wrath and rage sometimes are found in the little hearts of infanta,
and sufficiently discovered by their little hands, and their eyes,
and their watchful countenances, even before t4iey have learned
to speak, or to know good and evil ? What additional crimes
of lying and deceit, what obstinacy and perverseness proceed tc^
blemish their younger years^ ?
* H''i« oar discourse is at once coDfroDted bf bringing in tiie words of oor
Saviour, M^t. xviii. 3. Fjccepi ye be converted, and become Mt HitU ehUdren^ y«
*kaH not, enter into the kingdom f^f h eaven. Little children sajr tbey, are here made
t^be patterns of bumility, tneekn^KS, and innocence ; and in several other placet
of «criptare, a state of childhood is represented as innocent, meek and bumble;
«knd therefore they have no such native vices. I answer this dbjection by grant-
i H g, That children appear. lo be of a much meeker and milder temper than grown
i^ersooSy becanse they have much fewer temptations to vices of various kinde
t.han icrown persons meet with. Their inward vices are seldom awakened and
Xjroroked so much as they are in advancing years. Let it be further observed,
^hsttbis humility of children which is recommended in this text, is their freedom
Ttam that ambition which poiisegfted the disciples, when tbey toiisbt isAo 9kaM &€
^eatest in the kingdom qf heaven. | watts_works_vol_4.pdf | 260 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
The sense of all which is thus represented in English.
"There are very few who die that go to heaven, or a state of happiness. We are always desiring and pursuing forbidden things. Mankind is bold to rush into forbidden wickedness; nor is any man born without vices: Young men most readily hearken to evil counsels; they are soft as wax to be moulded into vice, but rough and rugged to their best monitors. Good men are very few, scarce as many as the gates of the city Thebes, or the mouths of the Nile. What day is there that does not shew us some new malefactors? Nature recurs to its own wicked manners, is fixed in it, and knows not how to change. How few persons will you find contented with one sort of wickedness? We are all very forward to learn and imitate whatever is base or wicked. After the golden age, and some few following seasons, all manner of iniquity broke out: Modesty, truth, and faithfulness are quite fled away, in whose place came deceit, mischief, violence and wicked covetousness. Piety lay subdued, and justice left the earth. And through so many ages of men, so many murderous wars, and labours, and toils, in time of peace, there is scarce such a thing as honesty to be found; but through all ages there is an abundant load of crimes: Wickedness runs through the people: Madness rages, fills and overwhelms all things. Right and wrong are all mingled, and iniquity reigns even through the very laws of men." 'This was the common complaint of the most observing heathens in their age, as it is ours in the present day.
VI. Not only those who are grown up to mature age, but even mankind in its younger years, before it is capable of proper moral actions, discovers the principles of iniquity and the seeds of sin. What young ferments of spite and envy, what native wrath and rage sometimes are found in the little hearts of infants, and sufficiently discovered by their little hands, and their eyes, and their watchful countenances, even before they have learned to speak, or to know good and evil? What additional crimes of lying and deceit, what obstinacy and perverseness proceed to blemish their younger years*?
* Here our discourse is at once confronted by bringing in the words of our Saviour, Mat. xviii. 3. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Little children say they, are here made the patterns of humility, meekness, and innocence; and in several other places of scripture, a state of childhood is represented as innocent, meek and humble; and therefore they have no such native vices. I answer this objection by granting, That children appear to be of a much meeker and milder temper than grown persons, because they have much fewer temptations to vices of various kinds than grown persons meet with. Their inward vices are seldom awakened and provoked so much as they are in advancing years. Let it be further observed, that this humility of children which is recommended in this text, is their freedom from that ambition which possessed the disciples, when they sought who should be greatest in the kingdom of heaven. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
8kS RUIN Airb"kfe(:dy£)it, &o.
How little knowledge or thought of God, their Creafoi^ and
Oorernory is f ound among children eten when they begin to dis-
tkigoirii between good and eTil, right and wrong ? What an
utter disregard of Mm that made them, and of the duties the j
owe to him ? How hard is it t o teach them to know their Maker,
and to obey him f And no wonder it i s so in children, since men
^ and women are just the same. Yet, farther, how little prevail-
iitg sense or pitdlice of what is morally right and good is seen
aMiong them, when they besin to act agreeably to tMlir own
childish and youthful age ? How contrary is their conduct to
the laws 'of reason, which are the laws of their Maker ? How
do the CTil passions of nature, and irregular appetites and rices
of the will prevail in them, and over them betimes? Even
from their first capacity of acting as moral creatures in the world ;
how are they led away to practise falsehood and injury to their
pfaiy-fellows, and that sometimes with insolence, cruelty and re-
venge ? H ow often are they engaged in bold instances of dis-
<d>edience to parents or teachers, snd in acts of shameful intem-
perance i T hey do ^vil with greediness both to themselves and
to their fellow-creatures : Nor do I think there is one youth in
the world who has not, on particular occasions, manifested some
early inclinations to one vice or another. Would this have been
tlie case, if mankind had been just such creatures as they came
from their Makcr^s band ?
' Nor can these vicious propensities be imputed to any ill
influences of custom, or education, or example ; f or many of
these things appear in children before they can take any notice of
any such examples set before them, or are capable of such
imitation. And it might be added, thai even in the best of fami-
. l ies, where good examples stand round them, where children
from their youngest years are instructed in thdr duty, and encou-
raged and excited to practise virtue and religion, and persuaded
to it by all tlie motives of authority and love, and led by many
examples as well as by precepts, yet their hearts naturalhf run
astray from God. The greatest part of them in their childhood
visibly follow the corrupt influences of sense, appetite and p|is-
sion, and in very early years they manifest the inward evil prin«
ciples of pride, obstinacy and disobedience : And multitudes,
even in such families, grow up to practise many vices, and to
• I grant aUo, tb»t yoong childreD in general are really meek and inooeent,
in comparison with persons grown up, who have increased in pride and malice;
•nd ibis is enough for such representations in scripture. But after all, I ask» are
ii6t these sad dnsciiptions which I have ^^iven of the vicious tempers of many
children, just and true ? Does not daily observation discover them ? And if so,
nbence does this evil temper arise, which at any time discovers itself in any of
(irese little creatures ? VV^hat is the root that brings forth such early bitter fruir }
fiajf whenctCMUAt procred, or -what is it, but some innate evil disposition that
they bring into the world with them? Tb\«^\\V »^\iear more evidently io the
fvUowiog pages, wbercin •iber pT«ieiidtbdc%u%^%M« «^<;\xx^^«t^^t^Wv«4. | watts_works_vol_4.pdf | 261 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | How little knowledge or thought of God, their Creator and Governor, is found among children even when they begin to distinguish between good and evil, right and wrong? What an utter disregard of him that made them, and of the duties they owe to him? How hard is it to teach them to know their Maker, and to obey him? And no wonder it is so in children, since men and women are just the same. Yet, farther, how little prevailing sense or practice of what is morally right and good is seen among them, when they begin to act agreeably to their own childish and youthful age? How contrary is their conduct to the laws of reason, which are the laws of their Maker? How do the evil passions of nature, and irregular appetites and vices of the will prevail in them, and over them betimes? Even from their first capacity of acting as moral creatures in the world; how are they led away to practise falsehood and injury to their play-fellows, and that sometimes with insolence, cruelty and revenge? How often are they engaged in bold instances of disobedience to parents or teachers, and in acts of shameful intemperance? They do evil with greediness both to themselves and to their fellow-creatures: Nor do I think there is one youth in the world who has not, on particular occasions, manifested some early inclinations to one vice or another. Would this have been the case, if mankind had been just such creatures as they came from their Maker's hand?
Nor can these vicious propensities be imputed to any ill influences of custom, or education, or example; for many of these things appear in children before they can take any notice of any such examples set before them, or are capable of such imitation. And it might be added, that even in the best of families, where good examples stand round them, where children from their youngest years are instructed in their duty, and encouraged and excited to practise virtue and religion, and persuaded to it by all the motives of authority and love, and led by many examples as well as by precepts, yet their hearts naturally run astray from God. The greatest part of them in their childhood visibly follow the corrupt influences of sense, appetite and passion, and in very early years they manifest the inward evil principles of pride, obstinacy and disobedience: And multitudes, even in such families, grow up to practise many vices, and to
I grant also, that young children in general are really meek and innocent, in comparison with persons grown up, who have increased in pride and malice; and this is enough for such representations in scripture. But after all, I ask, are not these sad descriptions which I have given of the vicious tempers of many children, just and true? Does not daily observation discover them? And if so, whence does this evil temper arise, which at any time discovers itself in any of these little creatures? What is the root that brings forth such early bitter fruit? I say, whence can it proceed, or what is it, but some innate evil disposition that they bring into the world with them? This will appear more evidently in the following pages, wherein other pretended causes are excluded and refuted. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
aUESTION I. . S5S
publidi the iniquity and abiune of their nature, in opposition to
all the ioflueDces of instruction and advice, example and
authority. And if all children were utterly untaught and un-
restrained, even in the years of cbildbood, these iniquities
would break out and discover themselves with much mor^
evidence and shame : This appears in particular families, even
in such countries and such towns whicli are civilized by leara-
ing. and poUteness* There are a thousand instances wherein
this is evident in fact ; tliat where the education of chiidreo
is n eglected, tbe wbole generation becomes vicious : So among
the heathens, there are whole nations wicked, perhaps without an
exception.
VII. To give yet a fuller confirmation of this truth, that
mankind have a sinful and corrupt nature in them, let it be ob-
served, that wbere persons have not only been educated from
their youngest years in all tbe practices of piety, virtue and
goodness, as far as parents could influence tbem, but where
young persons themselves have taken something of a religioun
tarn betimes, and have sought after true wisdom and piety, whit
wretched and perpetual hindrances do tbey find within them-
selves ? What inward oppositions are working in the heart, and
too often interrupt this holy course of life ? What vanity of
mind, what sinful appetites, what sensuality and forgetfulness of
God, what evil aflTections, what vicious thoughts and wishes, and
tendencies of heart rise up in contradiction to their honest and
professed purposes of virtue and holiness, and lead them astray
too often from tlieir duty both to God and man ? Even s6me of
tliebest of men, who have observed their own hearts, are forced
to cry out, OA, wretched creature that I am /, What vicious
principles do I find in my members warring against reason and
the law of nu/ mind^ and bringing me too often into captivity to
tin ? Whether St. Paul complained tlius concermng himself or
tko in his letter to the Romans, chapter vii. verses 23, 24. or
whether he spoke it in the name of mere pretenders to religion,
yet as there is not a just vian upon earth, that dotth good, and
^lever sins ; so I am persuaded, there is not a man >vho cannot
in some measure take up tiiis complaint, that he is sometimes
1yd astray by sense, appetite or passion, in greater or lesser in-
stances, against the better dictates- of his mind and conscience :
There is not a man who may not mourn over himself in this
language, O icretched creature indeed ! Who shall deliver mc
from this native disorder, this inward plague, these evil pro*
]>cnsities of my nature ? There is none perfectly righteous ,* n o
not one.
I may sum up tlie argument contained in the three last con-
siderations int his manner, viz. If great multitudes of mankind
are grossly sinful^ and if every iucuvidual, wilUouX exe^^Niou^ | watts_works_vol_4.pdf | 262 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | publish the iniquity and shame of their nature, in opposition to all the influences of instruction and advice, example and authority. And if all children were utterly untaught and unrestrained, even in the years of childhood, these iniquities would break out and discover themselves with much more evidence and shame: This appears in particular families, even in such countries and such towns which are civilized by learning and politeness. There are a thousand instances wherein this is evident in fact; that where the education of children is neglected, the whole generation becomes vicious: So among the heathens, there are whole nations wicked, perhaps without an exception.
VII. To give yet a fuller confirmation of this truth, that mankind have a sinful and corrupt nature in them, let it be observed, that where persons have not only been educated from their youngest years in all the practices of piety, virtue and goodness, as far as parents could influence them, but where young persons themselves have taken something of a religious turn betimes, and have sought after true wisdom and piety, what wretched and perpetual hindrances do they find within themselves? What inward oppositions are working in the heart, and too often interrupt this holy course of life? What vanity of mind, what sinful appetites, what sensuality and forgetfulness of God, what evil affections, what vicious thoughts and wishes, and tendencies of heart rise up in contradiction to their honest and professed purposes of virtue and holiness, and lead them astray too often from their duty both to God and man? Even some of the best of men, who have observed their own hearts, are forced to cry out, Oh, wretched creature that I am! What vicious principles do I find in my members warring against reason and the law of my mind, and bringing me too often into captivity to sin? Whether St. Paul complained thus concerning himself or no in his letter to the Romans, chapter vii. verses 23, 24. or whether he spoke it in the name of mere pretenders to religion, yet as there is not a just man upon earth, that doeth good, and never sins; so I am persuaded, there is not a man who cannot in some measure take up this complaint, that he is sometimes led astray by sense, appetite or passion, in greater or lesser instances, against the better dictates of his mind and conscience: There is not a man who may not mourn over himself in this language, O wretched creature indeed! Who shall deliver me from this native disorder, this inward plague, these evil propensities of my nature? There is none perfectly righteous; no not one.
I may sum up the argument contained in the three last considerations in this manner, viz. If great multitudes of mankind are grossly sinful, and if every individual, without exception, | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
tM mviv An ucariiT, he.
h «0l«al^ • rialier tgtiiwt the kw <rf hit CretAor ; i f
jiropeiMitlet and incliiuitloiit aroear even in joungcst yean
eYerr ebitd beooinea an aetoai tinner almott to toon at
capable of moral or immoral amiont ; we have jatt rean
eondude^ there it tome original and univertal de^neracj t|
over the whole raoe of men from their birth : For it i t n<yt
aiippoted that the witdom, equity and goodnett of God «i
ever have produced tuch a world, wherein every tingle ere
coming oat of their Maker*t handt in the original ttateof i
cenoe and fiill power to obey, thould be that defiled by theii
wilfiil and choten ditoliedienee.
It hat been taid indeed, in oppotition to Uiit argument
if the firtt maUi even Adam, did fall into tin, tliougfa hi
made innoeeot and perfect, then among a million of creai
every one might rin, though he was made at innocent a
perfect at Adam, and that this it a better account of to mm
an apotiac^. To which I antwer. There it indeed a bare |
bility of thit event : But the improbability that every ere
thould fall into sin, it in the proportion of a million to one.
I prove it thus : If a million of creatures were made but
equal pr(»btbility to ttand or fall ; and if all Uie numbers
one to one million inclusively, were set in a rank, it is plaic
it is a million to one that just any tingle proposed and detern
number of all this multitude should fall by sin : Now the
sum it one of these numbers, that is, t he last of them, and e
quently, in this way of calculation, it is a million to one ag
the supposition, that the whole number of men should fall,
yet further, if tliey were all made in a far greater probabil
standing than falling, which the justice and goodness of
teem to require, then it is much more than a roiliion to r nc
all should sin against their Creator without exception,
therefore the weakness of this objection ; t hough I have
several triumphs, in a few -pages, supported only by this f
ment, which has the proportion of more than a whole milli
one against it. And yet this argument will grow still ten \
sand times stronger, if we suppose ten thousand millions to
lived since the creation.
It has been said again, if the nature of our first pa
was not originally corrupt, who committed the first sin, anc
casioned the suflTering, ncitlier is my nature originally cor
who am no ways concerned in the commission of that sin
only am thereby subjected to sufiering. I answer, But if tli
of our first parent laid him under guilt, tainted and d(
his own nature, both soul and body, and I am derived
him as my spring and head, I may be thus defiled also, rece
M laiot both in soul and body, frouS the first criminal, at I
shewn aAerwardt. | watts_works_vol_4.pdf | 263 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | is actually a sinner against the law of his Creator; if propensities and inclinations appear even in youngest years every child becomes an actual sinner almost so soon as capable of moral or immoral actions; we have just reason conclude, there is some original and universal degeneracy over the whole race of men from their birth: For it is not supposed that the wisdom, equity and goodness of God ever have produced such a world, wherein every single creature coming out of their Maker’s hands in the original state of existence and full power to obey, should be thus defiled by their wilful and chosen disobedience.
It has been said indeed, in opposition to this argument, if the first man, even Adam, did fall into sin, though he made innocent and perfect, then among a million of creatures every one might sin, though he was made as innocent and perfect as Adam, and that this is a better account of so univocal an apostasy. To which I answer, There is indeed a bare probability of this event: But the improbability that every creature should fall into sin, is in the proportion of a million to one.
I prove it thus: If a million of creatures were made but equal probability to stand or fall; and if all the numbers one to one million inclusively, were set in a rank, it is plain it is a million to one that just any single proposed and determined number of all this multitude should fall by sin: Now the sum is one of these numbers, that is, the last of them, and consequently, in this way of calculation, it is a million to one again the supposition, that the whole number of men should fall. Yet further, if they were all made in a far greater probability standing than falling, which the justice and goodness of them seem to require, then it is much more than a million to one all should sin against their Creator without exception. Therefore the weakness of this objection; though I have several triumphs, in a few pages, supported only by this moment, which has the proportion of more than a whole million one against it. And yet this argument will grow still ten sand times stronger, if we suppose ten thousand millions to live since the creation.
It has been said again, if the nature of our first parent was not originally corrupt, who committed the first sin, and casioned the suffering, neither is my nature originally corrupted who am no ways concerned in the commission of that sin, only am thereby subjected to suffering. I answer, But if the of our first parent laid him under guilt, tainted and deceived his own nature, both soul and body, and I am derived him as my spring and head, I may be thus defiled also, receive a taint both in soul and body, from the first criminal, as I shewn afterwards. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
Qxnskruaii. tM
YtSL It mtj be fiurllier argaed, tiwl 1MB it • crettuM^
Ukn tnm faU original atato^ baoaoie he te ao far ettfeebkd or
oomiptad, that lie haa not a ready aod praolioal power* to par-
fimi the law of hia Maker, which ¥et eontiaaea to be written in
Ua heart bf nliire: Doea not tbb law of reaaon, and nalorei and
eonadcnoey require ua to lave God wiik ail our heart and mmlf io
dealariikawr neigUour a$ we think it proper he should dealmtk
m, and to gor^ n our own appetitea and paasiooa bj rulea of
maon? IX^itnot require alao, thattheae Uiinga mual be dona
in perfiDction, and without defect, whether thej regard God, our
aeigiilMNir, or ouraelYea ? Doth it not demand that we ahonU
adore and iionour, fear and tniat in the great God that made ua,
tad obey all.that we know to be his will in a perfect manner i
Doea it not preacribe constant justice, truth and goodneaa toward
«nr neigtiboor, without one eyil thought, one covetous wish, one
SBviou% or malicious act of the will, or the tonffuci or the hand, ,
(awnrda him. Does it not demand that our sel^government, or
oar temperance ahould not indulge; one irregular pasnon, ajr
ippetite r And doea it n ot require, that every one of these lower
powera should be perfectly subject to r«ison and conscience?
Now is there any man on earth can say, that he has a ready and
practical power to perform all these laws which his Maker haa
written in his heart without any sinful irregularity in thou^i^
word or deed?
Perhapa you will insist on it still, that man has still within
Urn those fiunilties of understanding, and will, and afiection,
which have a natural power to perform these duties ; and per«
kapa you wUl prove it too, because whensoever, according to
* Obtcrre, I do not Msert here, thtt man hat not a remote, sp^cnlatire MtA
latoral power to obey the law of Ood, but it it abundaotly evident be bat ooC an
faoiediate, proximate aod moral or prACiical power to do it, lince not oat of all
aaokiod have aver done it. And let it be observed, that it if the want of this
Boral dbpotiiion, tbif practical pow^r of peifttct obedience to the law of Oodf
vbieb I cJI iotuflScieoce, ability and impotence, at ia shewn at larga Hiidsr
^oettioQ XIII. and scripture utei the same langaagc. ,^
And here I desire it may be obvcrved also, that iblt distiBCtioa of tofleicai
power into natoral aod moral will tolve the objections derived from a pteieace,
that ** God would never continue mankind under tuch a law which they have
aot preeeot vnlficieiit power to obfy." This is certain matter of fact lAal ikerw
k a Urn whit«M ta lAe heart or amsdenc9 qf mon ; Rom. ii. 13« which requires
Ireater perftctioo of obedience than man has a practical ur moral power tofotti
thoeg h be may have natural powers equal to the command.
I add yet farther, that though many men, by the usual aids of divine grace
iMy obey this law of Ood, so far as it is necessary, according to the new cove*
i«a«, awd may obtain the favour of Ood, yet they cannot fulfil it, so far as t«
abiain jostiftcatjoo or acceptance according to this law, which requires pcrfeef
obedieoc«, aod curses every one that fails in it; Rom. ii. 9. aod chapter iti, 19^
10. Oal. iii. 20. And this hope of divine aid, and divine acceptance is richly.
•afteicBt to encoarags our utmost diligence in aU the duties of obedieace, and
iseare mea from deapeir, aed from the nedect of religion aod virtue. Thus It
• Ut p a p t e a r f e r , e m tb e t t h e t h n i l s m o i a m i p o d t i e l o i o g e e u G o 9 f i m a e n r ei t i o g t f o u a l . f il the lav pcffeclly, Vi tto ' | watts_works_vol_4.pdf | 264 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | VIII. It may be further argued, that man is a creature fallen from his original state, because he is so far enfeebled or corrupted, that he has not a ready and practical power* to perform the law of his Maker, which yet continues to be written in his heart by nature. Does not this law of reason, and nature, and conscience, require us to love God with all our heart and soul, to deal with our neighbour as we think it proper he should deal with us, and to govern our own appetites and passions by rules of reason? Does it not require also, that these things must be done in perfection, and without defect, whether they regard God, our neighbour, or ourselves? Doth it not demand that we should adore and honour, fear and trust in the great God that made us, and obey all that we know to be his will in a perfect manner? Does it not prescribe constant justice, truth and goodness toward our neighbour, without one evil thought, one covetous wish, one anxious, or malicious act of the will, or the tongue, or the hand, towards him. Does it not demand that our self-government, or our temperance should not indulge one irregular passion, or appetite? And does it not require, that every one of these lower powers should be perfectly subject to reason and conscience? Now is there any man on earth can say, that he has a ready and practical power to perform all these laws which his Maker has written in his heart without any sinful irregularity in thought, word or deed?
Perhaps you will insist on it still, that man has still within him those faculties of understanding, and will, and affection, which have a natural power to perform these duties; and perhaps you will prove it too, because whensoever, according to
* Observe, I do not assert here, that man has not a remote, speculative and natural power to obey the law of God, but it is abundantly evident he has not an immediate, proximate and moral or practical power to do it, since not one of all mankind have ever done it. And let it be observed, that it is the want of this moral disposition, this practical power of perfect obedience to the law of God, which I call insufficiency, ability and impotence, as is shown at large under question XIII. and scripture uses the same language.
And here I desire it may be observed also, that this distinction of sufficient power into natural and moral will solve the objections derived from a pretence, that "God would never continue mankind under such a law which they have not present sufficient power to obey." This is certain matter of fact that there is a law written in the heart or conscience of man; Rom. ii. 15, which requires greater perfection of obedience than man has a practical or moral power to fulfil though he may have natural powers equal to the command.
I add yet further, that though many men, by the usual sides of divine grace may obey this law of God, so far as it is necessary, according to the new covenant, and may obtain the favour of God, yet they cannot fulfil it, so far as to obtain justification or acceptance according to this law, which requires perfect obedience, and curses every one that fails in it; Rom. ii. 9. and chapter iii. 19, 20. Gal. iii. 10. And this hope of divine aid, and divine acceptance is richly sufficient to encourage our utmost diligence in all the duties of obedience, and secure men from despair, and from the neglect of religion and virtue. Thus it appears, that this impotence of men to fulfil the law perfectly, is no discouragement from the utmost diligence in religion. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
3tf0 RCJIN AND RECOYERT, &C.
RDy scheme of ireligiony a man is made holy, he has do new
facuhies given him, and therefore these natural faculties which
tie has are sufficient. I answer, If any man be made holy,
though he has no new faculties given him, yet their vicious pro-
pensities are so far subdued or taken away, and the sinful ten-
dencies of a ll his powers arc so far changed into that which is
"virtuous and holy : But it is evident in our present state in this
world, that the propensities of the will and affections to that
' w hich is evil, are so much superior and prevalent, that I believe
there is no man lives one day without breaking this perfect law of
his- Maker, in thought word or deed : And therefore, though by
reason of Jiis natural faculties he may hdve a remote and specu*
lative suiliciency of natural power to obey his Maker's law, yet
he has no proximate and practical, or moral sufficiency to per-
form it, b y reason of the perverse and sinful bias of his will and
' affections, and the weak influences of understanding, reason and
conscience, which are so easily and continually overcome by
sinful appetites and inclinations.
It should be, considered further, that the outward tempta-
tions to w hich Uiaiikind are cx])osed all around tlicm in the pre-
sent state, especially in tlie vigour and pLTfeciion of animal life,
are evidently too strong to bo cUcctually and constantly resisted
and overcome by these enfecblcdl'aculties of reason and consci-
ence, while, at the sa»ne time, iiis will and affections, as well as
his a|)petites and patjsions, have a |)owerful bias and propensity
to yield to the temptation, and commit sin. So that if we take
a full survey of all these oircumstances in which mankind are now
situated, if we consider tlieir strong proj)ensitie3 to evil within
their own nature, the powerful temptations to evil thatsuiTound
tliem without, and the feeble efforts of their guardian powers,
reason and conscience, to resist all these oppositions, and to
break through all these iuipediments ; and if we add here to the
constant and daily evidence of all this, by the constant and daily
sins of mankind, we must be forced to acknowledge, that his
moral and practical powers in the present state, are by no means
proportionate to the law of God, and to his duties, but vastly
inferior to them. Now, would a wise, a just and a merciful
God, who is abundant iji goodness, have formed s^ch sensible
and intellectual creatures orignally by his own hand, in such a
wretched estate, that their powers and capacities should be so
much below their duties, that they break his law daily and conti-
nually, and it may be said, that whatsoever natural faculties
they have, yet they have not a ready and practical sufficiency of
power to perfonn it ?
Shall it be objected further, that God cannot require more
jot mnn Ihan he has given him power to perform, and therefore
JjJs Jaw cannot require peri'eclvou, \£ \v^ U^^ uot power perfectly | watts_works_vol_4.pdf | 265 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | any scheme of religion, a man is made holy, he has no new faculties given him, and therefore these natural faculties which he has are sufficient. I answer, If any man be made holy, though he has no new faculties given him, yet their vicious propensities are so far subdued or taken away, and the sinful tendencies of all his powers are so far changed into that which is virtuous and holy: But it is evident in our present state in this world, that the propensities of the will and affections to that which is evil, are so much superior and prevalent, that I believe there is no man lives one day without breaking this perfect law of his Maker, in thought word or deed: And therefore, though by reason of his natural faculties he may have a remote and speculative sufficiency of natural power to obey his Maker’s law, yet he has no proximate and practical, or moral sufficiency to perform it, by reason of the perverse and sinful bias of his will and affections, and the weak influences of understanding, reason and conscience, which are so easily and continually overcome by sinful appetites and inclinations.
It should be considered further, that the outward temptations to which mankind are exposed all around them in the present state, especially in the vigour and perfection of animal life, are evidently too strong to be effectually and constantly resisted and overcome by these enfeebled faculties of reason and conscience, while, at the same time, his will and affections, as well as his appetites and passions, have a powerful bias and propensity to yield to the temptation, and commit sin. So that if we take a full survey of all these circumstances in which mankind are now situated, if we consider their strong propensities to evil within their own nature, the powerful temptations to evil that surround them without, and the feeble efforts of their guardian powers, reason and conscience, to resist all these oppositions, and to break through all these impediments; and if we add here to the constant and daily evidence of all this, by the constant and daily sins of mankind, we must be forced to acknowledge, that his moral and practical powers in the present state, are by no means proportionate to the law of God, and to his duties, but vastly inferior to them. Now, would a wise, a just and a merciful God, who is abundant in goodness, have formed such sensible and intellectual creatures originally by his own hand, in such a wretched estate, that their powers and capacities should be so much below their duties, that they break his law daily and continually, and it may be said, that whatsoever natural faculties they have, yet they have not a ready and practical sufficiency of power to perform it?
Shall it be objected further, that God cannot require more of man than he has given him power to perform, and therefore his law cannot require perfection, if he has not power perfectly | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION I. 257
obey it ; f oF the demands of a lavr must be limited by the
iwers of the subject, aod cannot exceed it. To this I mi^ht
iswer . — I. That the demands of a law must not exceed the
)wera of an innocent and new-made creature, just as he cornea
om the hand of God ; b ut when he has some way or other
lined and enfeebled, perverted of broken liis original powers,
r b rought an evil bias into them, may not the law of God still
Nitinue to demand such obedience, which he has not a present
ifficiency o^ power to yield or perform ? Or I might perhaps
dtter answerthus :— II. That the law of our Maker in its de-
lands must be limited by the original, absolute and natural
ower of the creature to perform it, w hich was then also morally
sd practioally sufficient for the purpose: but when a race of
NDgs, by their own folly, have so perverted and. discomposed
leae natural faculties, that they have not an imoMdiate, proxi-
late and practical power to perform ttie law of God, this does
ot destroy nor abate the commands of the law of our Maker :
lutthey stand in full perfection of authority and demand, since
le natural {)owers are still continued, though our perverse incii-
ttions, which is indeed our moral impotence, are continually
urrying us to disobey these commands.
Shall it be said again, though we break the laws of our
laker so frequently, yet he knows the weakness of our frame,
nd he pities and pardons infirm and feeble creatures, where
lere is any desire to please him, though their disobedience be
ery frequent. But in answer to tl^is^ I would say,.first. It is the
ew covenant, or covenant of grace, wliicli holds forth God as
ityingtmd pardoning his sinful creatures; not the law of cre<*
tion or innocence, by which all men are condemned for sin»
lecondly, I would enquire, did God make such creatures sp
ifirm and feeble in their original state, as that they should so
requently and continually offviid their Maker, and want forgive-
ess ? Did he give them such a law to govern their actions, as
bould never, never be fulfilled by any one of them, but should
e daily and constantly broken by them ; and that tlie newrmade
reature should want daily and continual pardon ? Would a God,
fho adjusts the proportions of all things in iutinlte wisdom, give
law to his creatures which is so disproportionate to their original
owers, that even in the state of their creation they are almost
nder some sort of necessity of breaking it, and stand in need of
aily and repeated forgiveness? Does not all this view of things
ive us abundant conviction that mankind is now a degenerate
eing, and not such as it was created by that wise, that righteous,
ud that merciful God who made it ? '
If those who are most unwilling to acknowledge this uni-
ersal and early depravation of man, would look into themselves
aily, and observe all the sinful and irregular turns of their own
Vol. ir. R | watts_works_vol_4.pdf | 266 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | obey it; for the demands of a law must be limited by the powers of the subject, and cannot exceed it. To this I might answer.—I. That the demands of a law must not exceed the powers of an innocent and new-made creature, just as he comes from the hand of God; but when he has some way or other trained and enfeebled, perverted or broken his original powers, brought an evil bias into them, may not the law of God still continue to demand such obedience, which he has not a present efficiency of power to yield or perform? Or I might perhaps better answer thus:—II. That the law of our Maker in its demands must be limited by the original, absolute and natural power of the creature to perform it, which was then also morally and practically sufficient for the purpose: but when a race of beings, by their own folly, have so perverted and discomposed these natural faculties, that they have not an immediate, proximate and practical power to perform the law of God, this does not destroy nor abate the commands of the law of our Maker: but they stand in full perfection of authority and demand, since the natural powers are still continued, though our perverse inclinations, which is indeed our moral impotence, are continually hurrying us to disobey these commands.
Shall it be said again, though we break the laws of our Iaker so frequently, yet he knows the weakness of our frame, and he pities and pardons infirm and feeble creatures, where there is any desire to please him, though their disobedience be very frequent. But in answer to this, I would say, first, It is the new covenant, or covenant of grace, which holds forth God asIFYing and pardoning his sinful creatures; not the law of creation or innocence, by which all men are condemned for sin. Secondly, I would enquire, did God make such creatures so confirm and feeble in their original state, as that they should so frequently and continually offend their Maker, and want forgiveness? Did he give them such a law to govern their actions, as should never, never be fulfilled by any one of them, but should be daily and constantly broken by them; and that the new-made creature should want daily and continual pardon? Would a God, who adjusts the proportions of all things in infinite wisdom, give law to his creatures which is so disproportionate to their original powers, that even in the state of their creation they are almost under some sort of necessity of breaking it, and stand in need of daily and repeated forgiveness? Does not all this view of things give us abundant conviction that mankind is now a degenerate being, and not such as it was created by that wise, that righteous, and that merciful God who made it?
If those who are most unwilling to acknowledge this universal and early depravation of man, would look into themselves daily, and observe all the sinful and irregular turns of their own
Vol. iv. R | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
9M ROIR AND RECOTEKTi kc.
heart, how ready and prepense tbey are to gin and folljr in greatei
or leaser instances, how soon appetite and passion start op* it
opposition to reason and conscience, how often they preTail ovei
their better sentiments, how frequently the perfect demands ol
the law of God are broken by thera, how thoughtless and for-
getful they a re of their divine Maker and Governor, how coU
and languishing their affections to what is religioua and holy
how little love they have to truth, how Kttle delight in virtue by na-
ture, bow averse to commune with God, while they are fond and
violent in the pursuit of trifles and folliea ; c ould any of them think
that they are such innocent and holy creatures as God at first had
created us, and that they have been such from their childhood oi
tlieir entrance into tlie Uie and state of man ? S urely a Kttle more
frequent and accurate observation of their own heart would lead
them into a better acquaintance with themselves, and convince
them feelingly that tliere was some early degeneracy from tbt
first re<!titude of human nature.
«
IX. Another proof of the degeneracy and fall of mankind
h this, that they have not only lost their innocence and the image
of their Maker, and their original sufficiency of power to fulfi
the demands of his law, but they also lie evidently under hii
actual displeasure, which could not be their primaeval state. Ai
we have taken a short view of the sins of men, let us also bricfl;
survey the miseries of mankind, and see whether they look likt
a race of beings such as their Creator made them, or are par*
takers of hi% original favour.
Think of the thousands of rational creatures descending
hourly to death and the grave. Among these a f ew are destroyer
by some sudden stroke ; I jut far the greater part go thither b;
painful and slow approaches ? Death and the grave, a sore pu
nishment ! A dark and shameful prison ! Which would neve
have been made for a race of intellectual creatures, persisting ii
the beauty and honour of their innocence and virtue, and abicUnj
in the original favour of him that gave them hte and being
•* Death is the wages of sin ;" Rom. vi. 23. and from this pu
nishment of sin there is none of the race of men can plead
freedom, or claim a discharge. If mankind had stood in thei
original sinless state, cah we ever suppose that any of ther
should have been made sacrifices to death ? M uch less that ever
one of them sliould be bound to certain destruction ? And espe
cially that half their race should have been doomed to die befor
seven years old, that is, before they reach a tenth-part of tk
present age of man, or have done any thing in life worth livin
lor ? Di<l God make rational creatures to destroy them by mi
lions f Were men at first made for death ? Methinks every hi
lock of mortality in a clmrch>yard, and every grave-stone ther
assures us tliat mankind have lost their innocence. But let i | watts_works_vol_4.pdf | 267 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | heart, how ready and propense they are to sin and folly in greater or lesser instances, how soon appetite and passion start up in opposition to reason and conscience, how often they prevail over their better sentiments, how frequently the perfect demands of the law of God are broken by them, how thoughtless and forgetful they are of their divine Maker and Governor, how cold and languishing their affections to what is religious and holy, how little love they have to truth, how little delight in virtue by nature, how averse to commune with God, while they are fond and violent in the pursuit of trifles and follies; could any of them think that they are such innocent and holy creatures as God at first had created us, and that they have been such from their childhood on their entrance into the life and state of man? Surely a little more frequent and accurate observation of their own heart would lead them into a better acquaintance with themselves, and convince them feelingly that there was some early degeneracy from the first rectitude of human nature.
IX. Another proof of the degeneracy and fall of mankind is this, that they have not only lost their innocence and the image of their Maker, and their original sufficiency of power to fulfil the demands of his law, but they also lie evidently under his actual displeasure, which could not be their primæval state. As we have taken a short view of the sins of men, let us also briefly survey the miseries of mankind, and see whether they look like a race of beings such as their Creator made them, or are part takers of his original favour.
Think of the thousands of rational creatures descending hourly to death and the grave. Among these a few are destroyed by some sudden stroke; but far the greater part go thither by painful and slow approaches? Death and the grave, a sore punishment! A dark and shameful prison! Which would never have been made for a race of intellectual creatures, persisting in the beauty and honour of their innocence and virtue, and abiding in the original favour of him that gave them life and being "Death is the wages of sin;" Rom. vi. 23. and from this punishment of sin there is none of the race of men can plead freedom, or claim a discharge. If mankind had stood in their original sinless state, can we ever suppose that any of them should have been made sacrifices to death? Much less that every one of them should be bound to certain destruction? And especially that half their race should have been doomed to die before seven years old, that is, before they reach a tenth-part of the present age of man, or have done anything in life worth living for? Did God make rational creatures to destroy them by millions? Were men at first made for death? Methinks every high lock of mortality in a church-yard, and every grave-stone there assures us that mankind have lost their innocence. But let | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION 1 . 359
roceed to other miseries that attend us in life-time, many of
hich end in death and dissolution, and all hasten us down to
le grave.
Think next of the multitudes that are racked day and night
1 their couches, with extreme torture, by the gout and stone»
le cholic and rheumatism, and all manner of acute and painful
iaeases ; and then say, are these the torments which a merciful
lod could ever contrive for a sinless creature ? Think of the
ismal and destructive scenes of warfare and bloodshed, that
iTc one time or another overspread all nations. Doea not
iture furnish this world with woes enough, or does not man-
nd die fast enough, but they must wound and slaughter each
her ? Cast vour thoughts over a field of battle, where thousands
' s uch noble creatures as man are destroyed lik# brutes, are
lin by mutual hatred, and perish by sharp and bloody strokes^
id the fatal engines of death ; and many thousands more He oa
e cold ground, with their flesh and limbs battered and tom^
Minded and panting in extreme anguish, and die by degrees :
re these such scenes of innocence and peace as mankind were
ade for ? Are these the signals of their Maker's love, or of
eir own original virtue ?
Yet again, let us send our thoughts through the long ranks
id files of war. What unknov/n multitudes are bred up to thia
oody trade, and sell their lives daily for the price of a few
^nce, or for a morsel of meat and sustenance. Multitudes are
iven by their princes against their wills into the wars, or drag-
id on by their leaders to destruction and death. What millions
e constrained to stand the volley of small shot in the field of
ittle, or to venture up to the mouths of cannon in the siege of a
wn or city ? They are forced to hazard their limbs and their
res, and even their eternal interests, by f ighting against they
low not who, and destroying men they know not why. They
e put under a necessity of killing their fellow-creatures, or
*ing killed by them, because wild and vicious princes quarrel
)out the bounds of their dominion, or about some ti'iflesof state
id impertinences of honour. Some of them who have any
mains of conscience, are forced to fight against their own best
terests of liberty and property, as well as against the interest
' G od and goodness. Whole nations are tlius appointed to
eiughter by the tyrannical laws of those that rule over them in
irious parts of the world ; and sometimes there are but very
w in a whole country that are excused from bearing arms and
itering into these dismal and deathfui circumstances, when their
nperors shall tell them that their humour or pleasure require*
Would this have been the fate of mankind if they had stood
I perfect innocence^ or if all nations were uovf botw vw \\\^vt
'igiaal purity ?
K 2 | watts_works_vol_4.pdf | 268 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION 1.
proceed to other miseries that attend us in life-time, many of which end in death and dissolution, and all hasten us down to the grave.
Think next of the multitudes that are racked day and night on their couches, with extreme torture, by the gout and stone, the cholic and rheumatism, and all manner of acute and painful diseases; and then say, are these the torments which a merciful God could ever contrive for a sinless creature? Think of the desimal and destructive scenes of warfare and bloodshed, that have one time or another overspread all nations. Does not nature furnish this world with woes enough, or does not man-and die fast enough, but they must wound and slaughter each other? Cast your thoughts over a field of battle, where thousands of such noble creatures as man are destroyed like brutes, are eaten by mutual hatred, and perish by sharp and bloody strokes, and the fatal engines of death; and many thousands more lie on the cold ground, with their flesh and limbs battered and torn, bounded and panting in extreme anguish, and die by degrees: Are these such scenes of innocence and peace as mankind were made for? Are these the signals of their Maker’s love, or of their own original virtue?
Yet again, let us send our thoughts through the long ranks and files of war. What unknown multitudes are bred up to this woody trade, and sell their lives daily for the price of a few prince, or for a morsel of meat and sustenance. Multitudes are driven by their princes against their wills into the wars, or dragged on by their leaders to destruction and death. What millions are constrained to stand the volley of small shot in the field of battle, or to venture up to the mouths of cannon in the siege of a town or city? They are forced to hazard their limbs and their lives, and even their eternal interests, by fighting against they know not who, and destroying men they know not why. They are put under a necessity of killing their fellow-creatures, or being killed by them, because wild and vicious princes quarrel about the bounds of their dominion, or about some trifles of state and impertinences of honour. Some of them who have any remains of conscience, are forced to fight against their own best interests of liberty and property, as well as against the interest of God and goodness. Whole nations are thus appointed to laughter by the tyrannical laws of those that rule over them in various parts of the world; and sometimes there are but very few in a whole country that are excused from bearing arms and uttering into these dismal and deathful circumstances, when their emperors shall tell them that their humour or pleasure requires.
Would this have been the fate of mankind if they had stood perfect innocence, or if all nations were now born in their original purity? | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
t60t EUIK AN» RBCOTBRty &C.
Think of the vast Dumbers that are swallowed up in th<
mighty waters by the rage of stormy winds and seas, which an
roused to destroy mortals^ and pronounce aloud the wrath o
heaven. Review a little what immense muhitudes have beei
swept away by the pestilence, or have had their nature and lift
worn out by the long and tedious agonies of fitmine ? Wouli
famine and pestilence, vrith all the dismal train of lingering hor
rors which attend them, have been ever made for innocent crea<
tures, to htve thus swept away whole nations of them, of ever;
age and sex, men, women, and children, vnthout distinction ?
Think yet again» what numbers of mankind have beei
crushed, into misery and death, in their own dwellings, am
buried there bv earthquakes, or have had all their bones bruised
their ijmbs diuointed and broken, and their flesh painfully bat
tered by the nil of houses, and been buried alive in the ruins o
whole towns and villages, while their neighbours have beei
burned or drowned in muhitudes, by the dismal eruptions of fir
and water, or destroyed terribly by deluges of liquid fire, break
ing out of the earth ? Survey these scenes of horror, and the
say, would a God of goodness and justice treat innocent crea
tures at this rate, or expose them to these formidable mischiefs
Carry your thoughts over the seas to the country of canni
bals and other savages, where by the custom of nations, thon
sands of their conquered enemies, or prisoners of war, are some
times cruelly put to death, to pave the road to their own palac
with their skulls, or they are ofTered in sacrifice to their idols
sometimes they are roasted in slow fires, as I before hinted, an(
tortured and eaten by their barbarous conquerors : Add to thi
all the former miseries, and then say, whether this world doe
not look like a province half forsaken of its gracious governoi
or almost given up to mischief and misery.
Some perhaps will say here, it is easy to account for a mi|l
titude of these miseries, without any universal degeneracy o
corruption of human nature. It is but a small part of mankini
who are overwhelmed by earthquakes, who are drowned in th
seas, who are destroyed by war or famine, who are racked wit
long and terrillc distempers, who arc eaten by savages, or pu
to death by tlie hands of violence and cruelty ; and perhaps thoi
who sufler peculiar afflictions are punished for their own persont
iniquities. Answer. Take a just survey of all the persons wb
have fallen under these miseries, and there is not the least reasa
to conclude they have all been sinners above others. Do not tb
calamities of war, and famine, and pestilence, and earthquakei
and inundations, &c. spread promiscuously without distinctio
throi. .^ i a whole country at once, and involve the best and won
of ivi. in the same misery and ruin ? And is there any groun
to iihiii^mc, that those spreading devastations make any distinc | watts_works_vol_4.pdf | 269 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | Think of the vast numbers that are swallowed up in the mighty waters by the rage of stormy winds and seas, which are roused to destroy mortals, and pronounce aloud the wrath of heaven. Review a little what immense multitudes have been swept away by the pestilence, or have had their nature and life worn out by the long and tedious agonies of famine? Would famine and pestilence, with all the dismal train of lingering horrors which attend them, have been ever made for innocent creatures, to have thus swept away whole nations of them, of every age and sex, men, women, and children, without distinction?
Think yet again, what numbers of mankind have been crushed into misery and death, in their own dwellings, and buried there by earthquakes, or have had all their bones bruised their limbs disjointed and broken, and their flesh painfully battered by the fall of houses, and been buried alive in the ruins of whole towns and villages, while their neighbours have been burned or drowned in multitudes, by the dismal eruptions of fire and water, or destroyed terribly by deluges of liquid fire, breaking out of the earth? Survey these scenes of horror, and they say, would a God of goodness and justice treat innocent creatures at this rate, or expose them to these formidable mischiefs.
Carry your thoughts over the seas to the country of cannibals and other savages, where by the custom of nations, thousands of their conquered enemies, or prisoners of war, are sometimes cruelly put to death, to pave the road to their own palace with their skulls, or they are offered in sacrifice to their idols sometimes they are roasted in slow fires, as I before hinted, and tortured and eaten by their barbarous conquerors: Add to this all the former miseries, and then say, whether this world does not look like a province half forsaken of its gracious governor or almost given up to mischief and misery.
Some perhaps will say here, it is easy to account for a multitude of these miseries, without any universal degeneracy or corruption of human nature. It is but a small part of mankind who are overwhelmed by earthquakes, who are drowned in the seas, who are destroyed by war or famine, who are racked with long and terrible distempers, who are eaten by savages, or put to death by the hands of violence and cruelty; and perhaps those who suffer peculiar afflictions are punished for their own personal iniquities. Answer. Take a just survey of all the persons who have fallen under these miseries, and there is not the least reason to conclude they have all been sinners above others. Do not the calamities of war, and famine, and pestilence, and earthquakes and inundations, &c. spread promiscuously without distinction through a whole country at once, and involve the best and worst of men in the same misery and ruin? And is there any ground to imagine, that those spreading devastations make any distinct | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION I. 901
ffon between greater and lesser sinners ? No, by no means. It
IS sufficiently erident that all persons are liable to them, and
whole nations at once sufler by them. Such is the universal do-
pneracy of human nature, that wheresoever these calamities
etMney they find none innocent : and it i s the general situation of
degenerate mankiod, under just displeasure of Ghxl that maiSe
tii^9 which exposes them all to these destructions.
But to proceed in a survey of the miseries of mankind.
Think of the innumerable common roisfortanes which attend
human life ; l ook into the bills of mortality^ obser^ what multi-
tudes perish by these accidents in one city every week, and infer
what a much larger number of these accidents injure the health,
the ease, the limbs of mankind, and fill their lives withpain,
though they a^e iiot brought immediately to the grave. Think
of the mischiefs which are continually plotting and contriving in
til the towns and villages of the world, whereby perhaps one
half of the race of men try to defraud, circumvent, and do in-
jary and mischief to their neighbours ; and the bad and the good
suffer promiscuously in this world in their possessions and pro-
perties, in t heir comforts of life, in their health, add in all that
u dear to them. Take a vieiV of these extensive and reigning
vices and miseries, and then say, whether this worFd be not a
part of the creation of God, which bears plain and signal tokens
of the frowns and displeasure of its Maker.
It would add much to the heap of human misery, if we
should consider the cutting sorrows which arise from the daily
loss of our dearest comforts. What groans and heart-achs and
waiiingsof the living surround iiie pillows of dyine friends and
dearer children ? W hat symptoms of piercing and painful dis-
tress attend their remains when they are conveyed to tlie grave ?
And by such losses all the comforts of future life become disre-
lishing, and e very new scene of sorrow is embittered with double
gall. JLiCt it be observed, that in the sorrows, miseries iind
deaths of mankind round the world, especially in the more civi«
lized pairt of it, there is scarce one person sick, or in paiu, mi-
serable or d ying, but several others sustain a considerable share
of misery by the strong ties of nature, or of interest, the dear
bonds of friendship, and the tender and sympathiiiug powers
which are mingled in our composition. This diffuses a personal
calamity through whole families, this multiplies human sorrows
and miseries into an endless number, and makes us justly en-
quire, can all this be contrived to torment innocence and holiness,
or to punish creatures who continue such as God made them
at first?
It would still swell the load, if we bring in the many teazing
vexations and cutting disappointments which arise from the
falsehood of pretended friends, and from the cruelly oi Viii^^>
r3 | watts_works_vol_4.pdf | 270 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
tion between greater and lesser sinners? No, by no means. It is sufficiently evident that all persons are liable to them, and whole nations at once suffer by them. Such is the universal degeneracy of human nature, that wheresoever these calamities come, they find none innocent; and it is the general situation of degenerate mankind, under just displeasure of God that made them, which exposes them all to these destructions.
But to proceed in a survey of the miseries of mankind. Think of the innumerable common misfortunes which attend human life; look into the bills of mortality, observe what multitudes perish by these accidents in one city every week, and infer what a much larger number of these accidents injure the health, the ease, the limbs of mankind, and fill their lives with pain, though they are not brought immediately to the grave. Think of the mischiefs which are continually plotting and contriving in all the towns and villages of the world, whereby perhaps one half of the race of men try to defraud, circumvent, and do injury and mischief to their neighbours; and the bad and the good suffer promiscuously in this world in their possessions and properties, in their comforts of life, in their health, and in all that is dear to them. Take a view of these extensive and relgning vices and miseries, and then say, whether this world be not a part of the creation of God, which bears plain and signal tokens of the frowns and displeasure of its Maker.
It would add much to the heap of human misery, if we should consider the cutting sorrows which arise from the daily loss of our dearest comforts. What groans and heart-achs and wailings of the living surround the pillows of dying friends and dearer children? What symptoms of piercing and painful distress attend their remains when they are conveyed to the grave? And by such losses all the comforts of future life become disrelishing, and every new scene of sorrow is embittered with double gall. Let it be observed, that in the sorrows, miseries and deaths of mankind round the world, especially in the more civilized part of it, there is scarce one person sick, or in pain, miserable or dying, but several others sustain a considerable share of misery by the strong ties of nature, or of interest, the dear bonds of friendship, and the tender and sympathizing powers which are mingled in our composition. This diffuses a personal calamity through whole families, this multiplies human sorrows and miseries into an endless number, and makes us justly enquire, can all this be contrived to torment innocence and holiness, or to punish creatures who continue such as God made them at first?
It would still swell the load, if we bring in the many teazing vexations and cutting disappointments which arise from the falsehood of pretended friends, and from the cruelty of kindred, | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
piKt ftUIN AND EBCOTBmT, &C.
irom whom we expected nothing but benevpl^noe and love, to-
Sther with the leverlasting disquietudes that are rising in soma
Bilies hourly from little crossing occurrences of life. Can this
be a state of happiness, where we meet with perpetual contra-
diction to o ur opinions and to our wills, which awaken tiie soul
too often into rage and impatience, and rufBe the spirits of most
men ? Add to all this the inward anguish that springs from all our
own uneasy and unruly passions of every kind : And where is
the breast that has not some of these uneasy passions born with
it,^ a nd reigiyng in it, o r at least frequently making their assaults
upon our peace ? Bring in here all the wrath and resentment
kmdled in the hearts of men, all the envy and malice that burns
within it, all the imaginary fears and the real terrors of future
distress coming upon us, ail the rage and despair of lost bless*
ings that were put within our hopes, and all the vicious and un-
governable ferments of animal nature, which torment the spirit
alt the day, and forbid our nighUy repose. Would ttiese things
ever have happened if man had continued in favour with his
Maker, and had not been almost abandoned to his own folly, and
in a great measure given up to misery ?
Suppose it should be objected here against all this reason-
ing, in s ome such manner as this : It is granted that men may
inake sorrows for themselves, and may be punished by their fol-
lies, if t hey chuse to create their own miseries : But let us com-
pare together all the real necessary sorrows which any man
BufTers, and the comforts which he enjoys, and when we have
put them into the balance, let us remember, that so far as these
comforts reach, they will answer for an equal share of sorrows
and calamities, and absolve the justice of God from treating his
innocent creatures amiss. Then all the over-balancing sorrows
may be esteemed but necessary even for an innocent race of be-
ings to sustain, in a state of trial, in order to future rewards or
*})unishments : And the gi*eat God well knows how' to reward all
that ever-balance of sufierings hereafter, which every man sus-
tains here beyond the proportion of his comforts, in answer
• - •
to this,
I would snrvey ilie sinful and wretched inhabitants of this
world round the globe, and then humbly enquire, doth one-
quarter of mankind behave so well in this world in tlieir state of
trial, as to give any observing person reason to expect, that they
shall ever pai*take of rewards hereafter ? Is there found among
mankind such a dutiful and obedient conduct towards God, or
such a life of strict virtue and goodness towards their neighbour,
as to entitle one fourth part of men to the rewards of futurity,
and consequently to any equal recompence hereafter, for the for-
mer over-balance of their sorrows here ? And if not, how tiua
shall this same over-balance of calamities and miseries be uc- | watts_works_vol_4.pdf | 271 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | from whom we expected nothing but benevolence and love, together with the everlasting disquietudes that are rising in some families hourly from little crossing occurrences of life. Can this be a state of happiness, where we meet with perpetual contradiction to our opinions and to our wills, which awaken the soul too often into rage and impatience, and ruffle the spirits of most men? Add to all this the inward anguish that springs from all our own uneasy and unruly passions of every kind: And where is the breast that has not some of these uneasy passions born with it, and reigning in it, or at least frequently making their assaults upon our peace? Bring in here all the wrath and resentment kindled in the hearts of men, all the envy and malice that burns within it, all the imaginary fears and the real terrors of future distress coming upon us, all the rage and despair of lost blessings that were put within our hopes, and all the vicious and ungovernable ferments of animal nature, which torment the spirit all the day, and forbid our nightly repose. Would these things ever have happened if man had continued in favour with his Maker, and had not been almost abandoned to his own folly, and in a great measure given up to misery?
Suppose it should be objected here against all this reasoning, in some such manner as this: It is granted that men may make sorrows for themselves, and may be punished by their follicles, if they chuse to create their own miseries: But let us compare together all the real necessary sorrows which any man suffers, and the comforts which he enjoys, and when we have put them into the balance, let us remember, that so far as these comforts reach, they will answer for an equal share of sorrows and calamities, and absolve the justice of God from treating his innocent creatures amiss. Then all the over-balancing sorrows may be esteemed but necessary even for an innocent race of beings to sustain, in a state of trial, in order to future rewards or punishments: And the great God well knows how to reward all that over-balance of sufferings hereafter, which every man sustains here beyond the proportion of his comforts. In answer to this,
I would survey the sinful and wretched inhabitants of this world round the globe, and then humbly enquire, doth one-quarter of mankind behave so well in this world in their state of trial, as to give any observing person reason to expect, that they shall ever partake of rewards hereafter? Is there found among mankind such a dutiful and obedient conduct towards God, or such a life of strict virtue and goodness towards their neighbour, as to entitle one fourth part of men to the rewards of futurity, and consequently to any equal recompence hereafter, for the former over-balance of their sorrows here? And if not, how then shall this same over-balance of calamities and miseries be ac- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
{QUESTION L S68
Hioted for? It 19 confessed that it ^yas inflicted ob them as inno-
•nt creatures in a stale of trial, and therefore justice requires
St they should have a reeona pence for these over-balancing sor-
ws, which yet they are never likely to receive. Upon the
lole therefore we cannot well impute the superior sorrows of
lukind merely to such a state of probsition ; b ut they are rather
be aocouated for as the effects of some universal defl^eneruey,
d the just displeasure of the riglitepus Creator and Governor
Ihis world. J3ut to make this appear yet plainer, I proceed
the aext consideration.
X. Not only those who are grown up in the practice of ini-
ity, who may be supposed to be punished for their own sins
id follies, but even all mankind in their earliest infancy are
ider some tokens of the displeasure of their Maker, before they
come actual and personid transgressors, before they know any
ing of nu>ral good pr evil, or can come into a state of trial*
the very youngest hoyrs of life, before children can be said
perform rational actions, or to commit actual sins, they are
qect to a thousand miseries : which shews them to be m race
beings out of favour with theur Maker, and under his dis*
easqre even from their birth : For can we think a Ggd of per-
;t goodness, wisdom and equity, would bring such infant-beings
to existence^ to feel such calamities in the complete innocence
' s potless nature ?
W1m4 aoguisli and pain are infants sometime^ exposed to^
en as they are coming into the world, and as soon as they are
itered into it ? Wliat agoniey await their birth ? What nu-
erous and acute maladies^ what deplorable diseases are ready
attack them ? What gripes, what convulsions of nature,
bat cutting anguish, what pangs and inward torments^ whicii
ing some of them down to death, as soon as they have seen
le light of this world a few hours or days ? And if they sur-
ve the first three or four months of danger, what unknown
rture do they find in the breeding of their teeth, And otlier
aladies of infancy, which can be told only by slirieks and tears,
id that for whole days and nights together, while they are
igering on the very borders of death i What additional pains
id sorrows do they sustain sometimes by the negligence or po<-
(rty of their mothers, and by the cruelty of nurfes r What sore
uises and unhappy injm*ies, whereby many of tbeip are brought
»wn to the grave, either on a sudden, or by slow and painful
jgrees?
Do we not shudder with a sort of sympathy and compas*
m, when we read of children falling into the fire, and lying
ere in helpless screams till their limbs are burned ofl^ or their
'c'S expire in the flames ? Or when they drop into scalding
ssels of some boiling litjuid, whereby they reaigu ik^vt v>vi\& vol | watts_works_vol_4.pdf | 272 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | unted for? It is confessed that it was inflicted on them as innocent creatures in a state of trial, and therefore justice requires that they should have a recompence for these over-balancing sorrows, which yet they are never likely to receive. Upon the whole therefore we cannot well impute the superior sorrows of mankind merely to such a state of probation; but they are rather be accounted for as the effects of some universal degeneracy, and the just displeasure of the righteous Creator and Governor of this world. But to make this appear yet plainer, I proceed to the next consideration.
X. Not only those who are grown up in the practice of initility, who may be supposed to be punished for their own sins and follies, but even all mankind in their earliest infancy are under some tokens of the displeasure of their Maker, before they become actual and personal transgressors, before they know any thing of moral good or evil, or can come into a state of trial. In the very youngest hours of life, before children can be said perform rational actions, or to commit actual sins, they are subject to a thousand miseries: which shews them to be a race beings out of favour with their Maker, and under his disease even from their birth: For can we think a God of perfect goodness, wisdom and equity, would bring such infant-beings to existence, to feel such calamities in the complete innocence of spotless nature?
What anguish and pain are infants sometimes exposed to, when as they are coming into the world, and as soon as they are entered into it? What agonies await their birth? What numerous and acute maladies, what deplorable diseases are ready to attack them? What gripes, what convulsions of nature, what cutting anguish, what pangs and inward torments, which bring some of them down to death, as soon as they have seen the light of this world a few hours or days? And if they survive the first three or four months of danger, what unknown torture do they find in the breeding of their teeth, and other maladies of infancy, which can be told only by shrieks and tears, and that for whole days and nights together, while they are angering on the very borders of death? What additional pains and sorrows do they sustain sometimes by the negligence or poverty of their mothers, and by the cruelty of nurses? What sore bruises and unhappy injuries, whereby many of them are brought down to the grave, either on a sudden, or by slow and painful degrees?
Do we not shudder with a sort of sympathy and compassion, when we read of children falling into the fire, and lying here in helpless screams till their limbs are burned off, or their eyes expire in the flames? Or when they drop into scalding vessels of some boiling liquid, whereby they resign their souls in | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
extreme angnidh ? Are not all our teoderett ipowera shocked
and pained uhen we hear of infants left on their' coaches, or
In their cradles, by poor parents for a hour or two, while
dogs o( bogs haye gilawed ofT (heir flesh from their bones, and
they have been fouud in dying agonies and blood ? And what
■hall we say of whole nations in older times, or the Hottentots
in our age, who expose their children in the woods when they
cannot or will not maintain them, to be torn and devoured by
jpiy savage beast tha passes by ? Are these little young crea<>
tores counted perfectly innocent and guiltless in the eyes of tliat
God, who by his providence leaves them to be exposed: to so dis»
mal a fate ?
Add to all this the common calamities in wliich these infants
are involved, when fires, or earthquakt s, or pestilence rage
through a whole town or city, and muliitu iesof them being help-
less perish with extreme pain. And there are a thousand other
accidents that attend these little creatures, whereby their mem«
bers or their natural powers receive dismal injuries, and perhaps
they drag on life with blindness, deafness, lameness or distortion
of body or limbs ; sometimes they lansrui ^h on to manhood, and
sometimes to old age, under miseries and sure calamities, which
began almost as soon as their being, and which are only ended
by death.
Now as these sorrows and death cannot be sent upon them,
in a way of correction for their personal and actual sins, for they
have none, so neither arc they sent fur thef trial of their virtue, or
as any part of a moral state of probation ; f or they have no rea-
son in e xercise, no knowledge of ^^ood and evil, and are incapsr*
bic of virtue, as well as vice,- or any moral probation in their
early infancy and state of ignorance ; yet we sec multitudes of
these little miserable beings ; and are they treated as the inno-
cent harmless creatures of a God of love and compassion }
Amidst all these surrounding scenes of danger and distress, do
they look like young favourites of heaven ? Or rather, do they
not seem to be a little sort of criminals under some ;^neral curse
and punishment ?
If mankind had stood in their originaV innocence, surely
their infant ofTspring would have entered into the world under
some general word of blessing. The God who made the first
parents of mankind must certainly have blessed them, in several
other respects, as well as in saying. Be fruitful^ and multiply^
and replenish the earth ; Gen. i. 28. And their infants would
have been born like httle young angels, ever easy and smiling in
a perfection of innocence, and in circumstances of pleasure : And
they would have grown up by many little eiTbrts of goodness to
the fuller knowledge and love of their Maker, and the practice
pf every virtue, surrounded with the coroiorts and satisfaclious | watts_works_vol_4.pdf | 273 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | extreme anguish? Are not all our tenderest powers shocked and pained when we hear of infants left on their couches, or in their cradles, by poor parents for a hour or two, while dogs or hogs have grawned off their flesh from their bones, and they have been found in dying agonies and blood? And what shall we say of whole nations in older times, or the Hottentots in our age, who expose their children in the woods when they cannot or will not maintain them, to be torn and devoured by any savage beast that passes by? Are these little young creatures counted perfectly innocent and guiltless in the eyes of that God, who by his providence leaves them to be exposed to so dismal a fate?
Add to all this the common calamities in which these infants are involved, when fires, or earthquakes, or pestilence rage through a whole town or city, and multitudes of them being helpless perish with extreme pain. And there are a thousand other accidents that attend these little creatures, whereby their members or their natural powers receive dismal injuries, and perhaps they drag on life with blindness, deafness, lameness or distortion of body or limbs; sometimes they languish on to manhood, and sometimes to old age, under miseries and sore calamities, which began almost as soon as their being, and which are only ended by death.
Now as these sorrows and death cannot be sent upon them, in a way of correction for their personal and actual sins, for they have none, so neither are they sent for the trial of their virtue, or as any part of a moral state of probation; for they have no reason in exercise, no knowledge of good and evil, and are incapable of virtue, as well as vice, or any moral probation in their early infancy and state of ignorance; yet we see multitudes of these little miserable beings; and are they treated as the innocent harmless creatures of a God of love and compassion? Amidst all these surrounding scenes of danger and distress, do they look like young favourites of heaven? Or rather, do they not seem to be a little sort of criminals under some general curse and punishment?
If mankind had stood in their original innocence, surely their infant offspring would have entered into the world under some general word of blessing. The God who made the first parents of mankind must certainly have blessed them, in several other respects, as well as in saying, Be fruitful, and multiply, and replenish the earth; Gen. i. 28. And their infants would have been born like little young angels, ever easy and smiling in a perfection of innocence, and in circumstances of pleasure: And they would have grown up by many little efforts of goodness to the fuller knowledge and love of their Maker, and the practice of every virtue, surrounded with the comforts and satisfactious | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION L ftns
of A ll in A mi tUte, and guarded from every mischief by a k ind and
watchful providence.
But alas, the case of children is quite the reverse of thia
parity and peace. Survey the dangers and miseries just men*
tioueti, nndsay, are these provided lo receive young angels just
eatcrini; iuto being ? Were these maladies and griefo and groans
I
ireparc^d to seize a race of little angbis coming into our world }
f s eraphs antl cherubs had been maqe to propagate in our man*
Ber, wotild the gteat and good God fiave j>rovided such scenes of
K'n a nd peril, disease and death, to have met their young
oming ofispriog at the very gates of life, an«l to have attendeo
them all their way, or would he have sent them so soon, and in
soch vast multitudes to death and darkness ? Would God have
ever appointed a face of infant aqgels to have entered into be-
ing in t he midst of sucti infelicities, and have sent more than half
of them' to destruction again, before they arrived at the exercise
of their inf elleclual powers, or had seen or doi|e, or enjoyed any
thing worth living for ? Yet this is the wretched case of the oC&
apring of mankind in every generation.
It has b<*en objected here, that these sufTerings of children
may be for the correctiou and punishipent of the sins of their pa^
rents. But <hc answer is evident, viz. Can a God of equity and
justice infliqt such sufferings 6n cliildren without any such oonsU-
tution whereby tlie sins of parents may be, as it were, translated,
or imputed to the children, as I have shewn in the foUovring
{larta o f this book ? Besides, many of the parents of these suf-
ering cliildren may be dead, or absent, so as never to know it ;
How can it then be a correction or punishment for their parenta*
sin, any other ways than as it is a general punishment for the sin
of their firht parent ?
I know some have pretended to account for all these calami-
ties of t he infant race of mankind, by saying roundly, that God
rewards them sutficieutly in another world for a few years pain
bere, when lie takes them to heaven. But I answer, Are aH
children which die secured of heaven, either by reason or sorip-
turc ? If the infant seed of Abraham and his pious followers, are
taken to dwell with God, as their God, are the children of vrioked
parents as happy too P Are you sure they are not subject to any
pains hereafter ) Or that their souls are not annihilated at death i
And upon either of these suppositions there is no reoompence for
the pains they suffer.
Besides, a multitude of these grow up to mature years^
and if they i»!iould prove wicked at last, and be sent to hell, whttt
r 'coinpence have tlii^y for tlieir infant -sufferings ? Or will you
MV, that God actually punished tliem before they had sinned/
and whil'^ they were innocent, because he knew before-hand
they would sin i Is this God's way of dealing with \i\i cteaXviteEX | watts_works_vol_4.pdf | 274 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
of an infant state, and guarded from every mischief by a kind and watchful providence.
But alas, the case of children is quite the reverse of this purity and peace. Survey the dangers and miseries just mentioned, and say, are these provided to receive young angels just entering into being? Were these maladies and griefs and groans prepared to seize a race of little angels coming into our world? If scaphs and cherubs had been made to propagate in our manner, would the great and good God have provided such scenes of pain and peril, disease and death, to have met their young blooming offspring at the very gates of life, and to have attended them all their way, or would he have sent them so soon, and in such vast multitudes, to death and darkness? Would God have ever appointed a race of infant angels to have entered into being in the midst of such infelicities, and have sent more than half of them to destruction again, before they arrived at the exercise of their intellectual powers, or had seen or done, or enjoyed any thing worth living for? Yet this is the wretched case of the offspring of mankind in every generation.
It has been objected here, that these sufferings of children may be for the correction and punishment of the sins of their parents. But the answer is evident, viz. Can a God of equity and justice inflict such sufferings on children without any such constitution whereby the sins of parents may be, as it were, translated, or imputed to the children, as I have shewn in the following parts of this book? Besides, many of the parents of these suffering children may be dead, or absent, so as never to know it; How can it then be a correction or punishment for their parents' sin, any other ways than as it is a general punishment for the sins of their first parent?
I know some have pretended to account for all these calamities of the infant race of mankind, by saying roundly, that God rewards them sufficiently in another world for a few years pain here, when he takes them to heaven. But I answer, Are all children which die secured of heaven, either by reason or scripture? If the infant seed of Abraham and his pious followers, are taken to dwell with God, as their God, are the children of wicked parents as happy too? Are you sure they are not subject to any pains hereafter? Or that their souls are not annihilated at death? And upon either of these suppositions there is no recompence for the pains they suffer.
Besides, a multitude of these grow up to mature years, and if they should prove wicked at last, and be sent to hell, what recompence have they for their infant-sufferings? Or will you say, that God actually punished them before they had sinned, and while they were innocent, because he knew before-hand they would sin? Is this God's way of dealing with his creatures? | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
9M RUIN AND RBC07ERT, &0.
Doth reason, or doth scripture give as any hint of this kind ?
And yet furtlier, how can any creature know what they are
jMinislied for ? And what wise or good design can this their
panishment obtain, when no creature can know what they are
punished for in their infancy, if it be not for some universal de-
l^neracy of all the race ? But because I would answer all the
objections I c an think of which have the appearance of reason, I
would proceed in this work.
Against idl these representations of human infelicity an4
ipuery, in older or younger years, perhaps, some persons may
tbake this remonstrance : Is not the great God infinite in good-
iiess? Do not kis tender mercies spread over all hU works?
Does not that Moses, the Jewish law*giver, who has been cited
.jand called to attest the miseries of man, does he not represent
God as merciful and gracious ^ abundant in goodness f Ex.
zxxiv« 6. How is this consistent with such miseries reigning
mmong hif creatures ? 1 answer. If we consider mankind as a
trofiil degenerate part of God*s creation,, it is most abundant
goodness that they have any comforts left, and that their miseries
are not doubled : Now Moses and the Jewish writers do consi-
der mankind as fallen from God, and so his goodness is evident
in a thousand instances ; though it must be confessed there are
alio thousands of instances of his just hatred of sin, and his
righteous punishments scattered all around this world among all
liations and all ages of men.
Some have been so weak as to rockon up a large catalogue
of the instances of divine bounty and eoodness in this lower
world, 'and add thereto the revelation and proposal of his saving
frace ; and they would make this as evident a proof that man-
ind stands in the favour of God, as all the other instances o^
the miseries of human life can be any proof of an universal de-
generacy of m en, and the anger of God against them. But it
ii very^tasy to reply, That the goodness of God may incline him
io bestow a thousand bounties and gi*accs upon criminals and
their whole race : But I think his justice and goodness will not
suffer him to inflict miseries in such an universal manner, where
there has been no sin to deserve them, either in parents or
ohiidren, in head or members, in themselves or their repre-
sentative, as will appear in what follows hereafter; but I
would not anticipate my design, and bring in this before its
time.
XI. If we collect and put together all these scenes of
iniquity, folly, and wretchedness, even among the better sort
of men, as well as the worst, and that even in younger years,
as well as in more advanced age, and take a survey of them
in their total sum, it is sufficiently evident that creatures ly-
iog in such sinful and miserable circumstances, disobedient to | watts_works_vol_4.pdf | 275 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | Doth reason, or doth scripture give us any hint of this kind? And yet further, how can any creature know what they are punished for? And what wise or good design can this their punishment obtain, when no creature can know what they are punished for in their infancy, if it be not for some universal degeneracy of all the race? But because I would answer all the objections I can think of which have the appearance of reason, I would proceed in this work.
Against all these representations of human infelicity and misery, in older or younger years, perhaps, some persons may make this remonstrance: Is not the great God infinite in goodness? Do not his tender mercies spread over all his works? Does not that Moses, the Jewish law-giver, who has been cited and called to attest the miseries of man, does he not represent God as merciful and gracious, abundant in goodness? Ex. xxxiv. 6. How is this consistent with such miseries reigning among his creatures? I answer, If we consider mankind as a sinful degenerate part of God's creation, it is most abundant goodness that they have any comforts left, and that their miseries are not doubled: Now Moses and the Jewish writers do consider mankind as fallen from God, and so his goodness is evident in a thousand instances; though it must be confessed there are also thousands of instances of his just hatred of sin, and his righteous punishments scattered all around this world among all nations and all ages of men.
Some have been so weak as to rock on up a large catalogue of the instances of divine bounty and goodness in this lower world, and add thereto the revelation and proposal of his saving grace; and they would make this as evident a proof that mankind stands in the favour of God, as all the other instances of the miseries of human life can be any proof of an universal degeneracy of men, and the anger of God against them. But it is very easy to reply, That the goodness of God may incline him to bestow a thousand bounties and graces upon criminals and their whole race: But I think his justice and goodness will not suffer him to inflict miseries in such an universal manner, where there has been no sin to deserve them, either in parents or children, in head or members, in themselves or their representative, as will appear in what follows hereafter; but I would not anticipate my design, and bring in this before its time.
XI. If we collect and put together all these scenes of iniquity, folly, and wretchedness, even among the better sort of men, as well as the worst, and that even in younger years, as well as in more advanced age, and take a survey of them in their total sum, it is sufficiently evident that creatures lying in such sinful and miserable circumstances, disobedient to | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QU£jBSION L fOT
God and under bis displeasure, are not such as they came
oat of die hands of their Creator, who is wise and righteous^
koljf and good. His wisdom, which is all harmony and order,
would nerer suffer him to frame sucli a vast multitude, such
s whole npecies of beinp under such wild and innumerable
disorders both natural and moral : His holiness would never
permit biro to create being^ with such innate and i>owerful prin-
ciples of i niquity; nor would his infinite goodness allow him to
produce a whole rank and order of creatures in such circura-
stances of pain, agony, torment and death, if they were to be
e$te«»Ded his pure, innocent and holy workmanship, just come
out of his sacred hands. Can we ever reasonably suppose, thatthb
holy and blessed God would originally design and frame a whole
world of intelligent and rational creatures in such circumstaace%
u that every one of them coming into being, according to the
laws of nature, in long successive ages, in different plimatee,
of different tempers and constitutions, under different inJBuenceSt
having greater or lesser advantages for wisdom, virtue, and
happiness ; and in ten thousand thousand different stations and
conaitions of life : I say, can wc suppose that they should all
break the laws of their reason, and defile themselves- with sin
in greater or less degrees, should all feci their appetites and
passions so often contrary to reason, and yet prevailing over
it, that they should all so far offend against their Maker, all
hecome guilty in hi$ sight ^ and be all exposed more or less
to his displeasure, to pain and misery, and mortality, without
one single instance or exception that wc know of to the oon««
trary ? If mankind were such creatures as God at first mada
them, can we suppose that not one man among so many
millions, should make so right and proper an use of his rea-
son and conscience as io avoid sin and death ? Can we thinks
that this should be the universal consequent of their original
state and constitution, as tliey are framed by the hand of ji wis^
and holy, and merciful God ? This, I say, is su^h an absurd
thing, a^lio reasonable roan can suppose. Surely Qoli made mam
tipright and happy, and all these mischiefs could never come
directly from our Creator^s hand. Perhaps, here it may b^
objected again.
That this universal condemnation of mankind, as it were^
by wholesale, and laying them all under such a charge of guilt
aud wretchedness without exception, is more than our experience
or observation will allow. It is acknowledged that n^any are
now guilty, and many arc miserable, though they were born in«
oocent, and not degenerate : but still a far greater ])art of mea
have more moral good than evil in them, and have more plea-
sure than they have pain ; and therefore upon the whole^ man*
kind must not be pronounced a sinful and a tnistrabU being ; | watts_works_vol_4.pdf | 276 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
God and under his displeasure, are not such as they came out of the hands of their Creator, who is wise and righteous, holy and good. His wisdom, which is all harmony and order, would never suffer him to frame such a vast multitude, such a whole species of beings under such wild and innumerable disorders both natural and moral: His holiness would never permit him to create beings with such innate and powerful principles of iniquity; nor would his infinite goodness allow him to produce a whole rank and order of creatures in such circumstances of pain, agony, torment and death, if they were to be esteemed his pure, innocent and holy workmanship, just come out of his sacred hands. Can we ever reasonably suppose, that the holy and blessed God would originally design and frame a whole world of intelligent and rational creatures in such circumstances, as that every one of them coming into being, according to the laws of nature, in long successive ages, in different climates, of different tempers and constitutions, under different influences, having greater or lesser advantages for wisdom, virtue, and happiness; and in ten thousand thousand different stations and conditions of life: I say, can we suppose that they should all break the laws of their reason, and defile themselves with sin in greater or less degrees, should all feel their appetites and passions so often contrary to reason, and yet prevailing over it, that they should all so far offend against their Maker, all become guilty in his sight, and be all exposed more or less to his displeasure, to pain and misery, and mortality, without one single instance or exception that we know of to the contrary? If mankind were such creatures as God at first made them, can we suppose that not one man among so many millions, should make so right and proper an use of his reason and conscience as to avoid sin and death? Can we think, that this should be the universal consequent of their original state and constitution, as they are framed by the hand of a wise, and holy, and merciful God? This, I say, is such an absurd thing, as no reasonable man can suppose. Surely God made man upright and happy, and all these mischiefs could never come directly from our Creator's hand. Perhaps, here it may be objected again,
That this universal condemnation of mankind, as it were, by wholesale, and laying them all under such a charge of guilt and wretchedness without exception, is more than our experience or observation will allow. It is acknowledged that many are now guilty, and many are miserable, though they were born innocent, and not degenerate: but still a far greater part of men have more moral good than evil in them, and have more pleasure than they have pain; and therefore upon the whole, mankind must not be pronounced a sinful and a miserable being; | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
868 AUIlf AND miCOTBRY, &C.
And if God has appointed such a ooiutiiation at is beat in tlift
whole view of things, and is favourable to the majority of the
human lace, or the bulk of the world ; this is sufficient to ▼itidi-
fMite the justice of Qod ; and then the few sufierers have no rea-
son to c omplain. Do we not find it thus under the best of human
laws and constitutions, that some persons who were once inno-
cent will grow wicked.? And that even some innocent persons
may be laid under unavoidable hardships or sufferings ? Yet all
)aw-givers account those to be just constitutions, which provide
tar the welfare of the bulk of the subjects, though here and
there will be an unhappy ipstance of guilt and misery. To this
ilbjection I would ofler these three answers : '
1. In order to pronounce a man miserable, it is granted he
innsthave more pain than pleasure ; but in order to pronounce a
San a sinner, there is no necessity that his moral evil should ex-
peed his good, or his vices transcend his virtues. It' a man had
H hundred virtues, one vice in the sight of God would pronounce
liim a criminal ; one evil action would break the law of his
Maker, and lay him under his Maker's just displeasure. He
that keeps almost all the law of God^ and offends in one pointy
aflronts that authority which requires all obedience : So that
all the race of man are certainly under this condemnation, that
they are sinners every one of them : and, consequently, exposed
to the anger of him tliat made them. And thus with regard to
their sinfulness my argument stands in full force.
As for misery, let it be allowed for the present, though it is
by no means granted, that there are many persons whose plea*
anres exceed their uneasinesses ; yet it is certain that there are
great numbers also of mankind, whose pains or uneasinesises,
vrisely and justly compared with their pleasures, will appear far
to exceed them ; and it is hard to say, how this should come to
|Miss, if mankind were all innocent and happy by nature, as they
are now born into the world. Their universal sinfulness therefore,
and the misery of multitudes, must conclude them all under
some spreading degeneracy.
2. What though the makers of human laws are not able to
frame such constitntions in every case, which shall certainly se-
cure happiness to all the innocent 'f This is because their nar-
row views of tilings, and their short foresight of future events,
will not enable them in making laws to provide against all future
inconveniences, nor to secure the innoc^ent always from injury :
But we must not think nor speak thus of the divine Law-giver,
the Creator and the Governor of all things : He grasps at once
all possibles, as well as all futures, in his present view, and
and therefore he can guard against any injury that. might befall
innocent beings ; nor will divine justice, in my opinion, suflTer
Wf misciiief to light upon apy individual innocent without e^ual | watts_works_vol_4.pdf | 277 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | And if God has appointed such a constitution as is best in the whole view of things, and is favourable to the majority of the human race, or the bulk of the world; this is sufficient to vindicate the justice of God; and then the few sufferers have no reason to complain. Do we not find it thus under the best of human laws and constitutions, that some persons who were once innocent will grow wicked? And that even some innocent persons may be laid under unavoidable hardships or sufferings? Yet all law-givers account those to be just constitutions, which provide for the welfare of the bulk of the subjects, though here and there will be an unhappy instance of guilt and misery. To this objection I would offer these three answers:
1. In order to pronounce a man miserable, it is granted he must have more pain than pleasure; but in order to pronounce a man a sinner, there is no necessity that his moral evil should exceed his good, or his vices transcend his virtues. If a man had a hundred virtues, one vice in the sight of God would pronounce him a criminal; one evil action would break the law of his Maker, and lay him under his Maker’s just displeasure. He that keeps almost all the law of God, and offends in one point, affronts that authority which requires all obedience: So that all the race of man are certainly under this condemnation, that they are sinners every one of them: and, consequently, exposed to the anger of him that made them. And thus with regard to their sinfulness my argument stands in full force.
As for misery, let it be allowed for the present, though it is by no means granted, that there are many persons whose pleasures exceed their uneasinesses; yet it is certain that there are great numbers also of mankind, whose pains or uneasinesses, wisely and justly compared with their pleasures, will appear far to exceed them; and it is hard to say, how this should come to pass, if mankind were all innocent and happy by nature, as they are now born into the world. Their universal sinfulness therefore, and the misery of multitudes, must conclude them all under some spreading degeneracy.
2. What though the makers of human laws are not able to frame such constitutions in every case, which shall certainly secure happiness to all the innocent! This is because their narrow views of things, and their short foresight of future events, will not enable them in making laws to provide against all future inconveniences, nor to secure the innocent always from injury: But we must not think nor speak thus of the divine Law-giver, the Creator and the Governor of all things: He grasps at once all possibles, as well as all futures, in his present view, and therefore he can guard against any injury that might befall innocent beings; nor will divine justice, in my opinion, suffer any mischief to light upon any individual innocent without equal | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
ouESTioN L sag
reeompenee, for the Judge of all the earth will tb rigkt ; Q en.
Zfiii. 25.
3. Though tlie bulk of mankind in the present constitution
of thing* oouid i>e proved to be happy, by their pleasures exceed*'
ing their pains, yet this gives no maimer of satisfaction to any
one indiviaual, who suffers misery un Jer tlie same constitution
without any demerit Kvcry intelligent and iiiuocent individual
kai the aame right to his Maker's regani in point uf justice, as if
there were no other creature hut he : And the advantage or hap*
piness of the msyority is no reason at all, why any one innocent
individual siKHiId suffer any injury or injustice by the constitution
which God has made. And therefore if God had constituted
any thing in his creation or providence, which would bring the
least ii\)ury, or unjust pain or loss on any individual, sensi-
ble, or i ntelligent being entirely innocent, I think his justice
Would oblige him to interpose, and to prevent that injury, or*
to compensate it with some superior good. If any one there-
jibre, whether man or child, among the race of mortals, and
especially if a considerable number of them, have more pain
than pleasure, they must be supposed to be involved in mMf^B'
^uilt, or some fatal degeneracy, which may -g^ve just occasion
to their misery.
XII. To give a little further force to this argument, after
the survey of all these pains, sorrows, and miseries, let us con*
nid^ what poor, low, sorry pleasures the bulk of mankind are-
in pursuit of, to relieve them under this train of wretchedness,
and tlien ask, whether these are suited to a race of intelligent
and innocent creatures ? Let us' stoop down a moment and east
m glance at the sports of children, from five to fifteen years of
sige ; what have all these little toys and fooleries in them, that
ivould be fit for young angels dressed in flesh and blood i
l¥ould so many years of early life have been wasted in such
mean and trifling diversions by a race of holy and rational be-
ings ? A nd how much early iniquity and mischief in thought^
word, and action, is mingled with tliese sportings among the
younger tribes of mankind, God only knows.
As for the manly years of life, what are the greatest parts
of the delights of men, but either foolish and irrational satis-
factions, ord ownright sinful? What are the pleasures of the
rich and the great, to relieve them under the common sorrows
of life ? If it be not profuse luxurj'and imtcmperahce, which
is often the case, yet is it not grandeiir and maguificence,''fur^
niture and. equipage, finery of dress and 'gay appearand,
whereby tluy laKe a pride to shew themselves superior to the
rest of. their bj)i*cies ? And when they shine in silks of various
dye, and blaze amidst the splendour of gold and jewels; this
is the Tain sati^aciion of most of them, to look down uyovilk^ | watts_works_vol_4.pdf | 278 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION I.
recompence, for the Judge of all the earth will do right; Gen. xviii. 25.
3. Though the bulk of mankind in the present constitution of things could be proved to be happy, by their pleasures exceeding their pains, yet this gives no manner of satisfaction to any one individual, who suffers misery under the same constitution without any demerit. Every intelligent and innocent individual has the same right to his Maker's regard in point of justice, as if there were no other creature but he: And the advantage or happiness of the majority is no reason at all, why any one innocent individual should suffer any injury or injustice by the constitution which God has made. And therefore if God had constituted any thing in his creation or providence, which would bring the least injury, or unjust pain or loss on any individual, sensible, or intelligent being entirely innocent, I think his justice would oblige him to interpose, and to prevent that injury, or to compensate it with some superior good. If any one therefore, whether man or child, among the race of mortals, and especially if a considerable number of them, have more pain than pleasure, they must be supposed to be involved in some guilt, or some fatal degeneracy, which may give just occasion to their misery.
XII. To give a little further force to this argument, after the survey of all these pains, sorrows, and miseries, let us consider what poor, low, sorry pleasures the bulk of mankind are in pursuit of, to relieve them under this train of wretchedness, and then ask, whether these are suited to a race of intelligent and innocent creatures? Let us stoop down a moment and cast a glance at the sports of children, from five to fifteen years of age; what have all these little toys and fooleries in them, that would be fit for young angels dressed in flesh and blood? Would so many years of early life have been wasted in such mean and trifling diversions by a race of holy and rational beings? And how much early iniquity and mischief in thought, word, and action, is mingled with these sportings among the younger tribes of mankind, God only knows.
As for the manly years of life, what are the greatest parts of the delights of men, but either foolish and irrational satisfactions, or downright sinful? What are the pleasures of the rich and the great, to relieve them under the common sorrows of life? If it be not profuse luxury and intemperance, which is often the case, yet is it not grandeur and magnificence, furniture and equipage, finery of dress and gay appearances, whereby they take a pride to shew themselves superior to the rest of their species? And when they shine in silks of various dye, and blaze amidst the splendour of gold and jewels; this is the vain satisfaction of most of them, to look down upon their | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
S72 idVIN AND RECOtERT, &C«
Now is it possible, if we wer^ a race of pare ftDd ianocent
beinf]^ made for immortality, in some other worlds that God-
should sufitT the bulk of mankind to remain so iffnoraui and
thoaglitless of that future state into which we are alfhasteniug ?
Would a ^ood and gracious God leave a race of sueh creatures
as he made them, in such a stupid insensibility of their eternal,
interests, so unsuited to the felicities of an immortal spirit, and
so negKe^cnt of all preparations for them ? Should some blessed,
angel of heaven, \%ho had never known any thing of our earth,;
come down amongst tis, or some inhabitant of an innocent
globe, some stranger to our world, descend from one of God*s
boly doirinions on high, and spend a month or two in a sur-
vey of all the iniquities and miseries of the tribes of mankind,
€an we imagine he would pronounce us holy or happy ? Could
bo ever believe the holy and wise, the righteous and the
Eracious God ever put such workmanship as we are out of his
ands for new-made creatures ? Would he not immedi-
alely conclude, there are so many signs of guilt and wretch-
edness amon£^ us, as constrain him to confess some universal
degeneracy and desolatK^n fallen ujwn us, which is utterly un-
known to t he holy and happy provinces of the empire of the
blessed God ?
Upon this whole survey, I t hink our own reason must needs
join in the same mournful confession, that some universal a|M>s*
tacy from the laws of our creation, some criminal disorder and
wretchedness has some way or other come upon the whole race of
mankind, since they (irst came out of the hands of their Maker :
There must he some spreading poison which has tainted our na-
ture, which renders us so prone to sin, and so lamentably guilty,
so miserable, in the present state, so thoughtless of the ui cure,
and so unprepared for it. There must be some general re\oIt of
the race of man from their Creator, whereby they have disturbed,
disordered, and bruk'-n their original natures and powers, where-
by they have ruined their innocence and their peace, and raised
a most unhappy empire of tyrannical and vexi!ig passions upon
the ruin of them ; whereby they have provoked the anger of
their kind, wise and holy i>Iaker, and their righteous Gover-
ner, and whereby they become exposed to such wretche<l cir-
cumstances even in their infancy and childhood, as well as when
they grovv to years of greater understanding : I think it is
evident that a righteous and wise Governor, even thougii wc
should not ct^iui'der his in fmite goodness, would not suffer crea-
tures to c ome into sueh deplorable cir i instances, if they were
r\oi rei^arded by him in some sort as criminals : lie would n^ii
inflict so much natural evil, tl.at is, p ain and misery, and spread
it tiiroi:gh ^8uch a vast province of liis dominion, so universally
mihout exception, nor sutler it to be inflicted in the course of liu | watts_works_vol_4.pdf | 279 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | Now is it possible, if we were a race of pure and innocent beings made for immortality, in some other world, that God should suffer the bulk of mankind to remain so ignorant and thoughtless of that future state into which we are all hastening? Would a good and gracious God leave a race of such creatures as he made them, in such a stupid insensibility of their eternal interests, so unsuited to the felicities of an immortal spirit, and so negligent of all preparations for them? Should some blessed angel of heaven, who had never known any thing of our earth, come down amongst us, or some inhabitant of an innocent globe, some stranger to our world, descend from one of God's holy dominions on high, and spend a month or two in a survey of all the iniquities and miseries of the tribes of mankind, can we imagine he would pronounce us holy or happy? Could he ever believe the holy and wise, the righteous and the gracious God ever put such workmanship as we are out of his hands for new-made creatures? Would he not immediately conclude, there are so many signs of guilt and wretchedness among us, as constrain him to confess some universal degeneracy and desolation fallen upon us, which is utterly unknown to the holy and happy provinces of the empire of the blessed God?
Upon this whole survey, I think our own reason must needs join in the same mournful confession, that some universal apostasy from the laws of our creation, some criminal disorder and wretchedness has some way or other come upon the whole race of mankind, since they first came out of the hands of their Maker: There must be some spreading poison which has tainted our nature, which renders us so prone to sin, and so lamentably guilty, so miserable in the present state, so thoughtless of the future, and so unprepared for it. There must be some general revolt of the race of man from their Creator, whereby they have disturbed, disordered, and broken their original natures and powers, whereby they have ruined their innocence and their peace, and raised a most unhappy empire of tyrannical and vexing passions upon the ruin of them; whereby they have provoked the anger of their kind, wise and holy Maker, and their righteous Governor, and whereby they become exposed to such wretched circumstances even in their infancy and childhood, as well as when they grow to years of greater understanding: I think it is evident that a righteous and wise Governor, even though we should not consider his infinite goodness, would not suffer creatures to come into such deplorable circumstances, if they were not regarded by him in some sort as criminals: He would not inflict so much natural evil, that is, pain and misery, and spread it through such a vast province of his dominion, so universally without exception, nor suffer it to be inflicted in the course of his | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION 1. 873
providence, if it were not mHi a regard to lome general moral
evil, that is, m.
Will some persona agaip complain, that in representing the
sorrows and miseries of mankind, I have here acted the part of
a satyrist ralher than of a pliilosopher, aud have summed together
all the pains, mischiefs and distresses of human life without
giving a due place to the pleasures and deliglits of it, or bringing
them into tlie account? 1 confess that the great God hath fur-
nished this world, which is the habitation of man, with multi-
tudes of g rateful and pleasing objects, to regale liis senses, to
feast bis appetites, and to excite his most agreeable passions, wliich
might have been part of his happiness in a state of innocence.
But now the unreasonable strength and violent efforts of these
appetites, the sinful bent and bias of his will, together with the
wreak resistance against vicious excesses which is made by hit
reason and conscience, turn every one of these pleasures into
real dangers and snares. There arc but few wlio iudulffe these
delights without dishonouring their nature, defiling their souls
ivitli sin, and breaking the laws of God ; and in the midst of so
<l^enerate a state, their most tempting satisfactions and de-
liglits do i n a great measure lose the nature of good or benefit,
because of their constant danger of plunging men into guilt and
niisery.
Shall I be told again, that there are multitudes of men,
ivhote easy and peaceful circumstances are much superior to tlieir
troubles and sorrows, and these would upon the whole be pro-
nounced happy, even if there were no future state ? Though I
bave answered this already, by shewing that the happiness of the
major imrt does not vindicate that constitution which leaves any
individuals under niisery without some original demerit, yet I w ill
answer here more directly, That if the greatest part of men
could see things in their true light, as God and angels re-
gard them, surely the bulk of the world would be found on
the miserable side, whatever particular exceptions might be
found among individuals : And this in general would teach
us that the inhabitants of this world arc not a race of happy
beings, such as they would have been, if they had been innocent,
or such as they were when they came first out of the hands of
their Maker ? But the inference of our wretchedness or ruin,
may be pronounced with much more strength and universality
concerning this world, if we join the sins and tlie miseries of
mankind together. If we unite in one view all the criminal as
well as the painful circumstances which I have represented in
these foregoing ])ropositions, I think it must be granted, that
there is some universal ruin and degeneracy spread all over hu-
man nature, and every individual helps to complete this mourn-
ful sentence, and confirm the truth of it, thai man is a s\njxvl
and unhapfy beh/g.
Vol. iv. ^ S | watts_works_vol_4.pdf | 280 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | providence, if it were not with a regard to some general moral evil, that is, sin.
Will some persons again complain, that in representing the sorrows and miseries of mankind, I have here acted the part of a satyrist rather than of a philosopher, and have summed together all the pains, mischiefs and distresses of human life without giving a due place to the pleasures and delights of it, or bringing them into the account? I confess that the great God hath furnished this world, which is the habitation of man, with multitudes of grateful and pleasing objects, to regale his senses, to feast his appetites, and to excite his most agreeable passions, which might have been part of his happiness in a state of innocence. But now the unreasonable strength and violent efforts of these appetites, the sinful bent and bias of his will, together with the weak resistance against vicious excesses which is made by his reason and conscience, turn every one of these pleasures into real dangers and snares. There are but few who indulge these delights without dishonouring their nature, defiling their souls with sin, and breaking the laws of God; and in the midst of so degenerate a state, their most tempting satisfactions and delights do in a great measure lose the nature of good or benefit, because of their constant danger of plunging men into guilt and misery.
Shall I be told again, that there are multitudes of men, whose easy and peaceful circumstances are much superior to their troubles and sorrows, and these would upon the whole be pronounced happy, even if there were no future state? Though I have answered this already, by shewing that the happiness of the major part does not vindicate that constitution which leaves any individuals under misery without some original demerit, yet I will answer here more directly, That if the greatest part of men could see things in their true light, as God and angels regard them, surely the bulk of the world would be found on the miserable side, whatever particular exceptions might be found among individuals: And this in general would teach us that the inhabitants of this world are not a race of happy beings, such as they would have been, if they had been innocent, or such as they were when they came first out of the hands of their Maker? But the inference of our wretchedness or ruin, may be pronounced with much more strength and universality concerning this world, if we join the sins and the miseries of mankind together. If we unite in one view all the criminal as well as the painful circumstances which I have represented in these foregoing propositions, I think it must be granted, that there is some universal ruin and degeneracy spread all over human nature, and every individual helps to complete this mournful sentence, and confirm the truth of it, that man is a sinful and unhappy being.
Vol. iv. S | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
S74 RUIN AND RECOVERY, &e.
And methinks, when I take my juttest survey of this lower
world, with all ih'* inhabitants of it, 1 can look upon it no other*
wise than as a huge and magnificent structure in ruins, and
turned into a prison and a lazar-house or hospital, wherein lie
millions of criminals and rebels against their Creator, under
coiidi^mnation to misery and death; who are at the same time
sick of a mortal dintomper, and disordered in their minds, even
to distraction : Hence proceed those infinite follies and vicef
which are continually practised here, and the righteous anger of
an oifendcd God is visible in ten thousand instances. Yet there
are proclamations of divine grace, health, and life sounding
amongst them, either with a louder voice^or in gentler whispers,
though very few .of them take any notice thereof. But out of
this great prison, this infirmary, there is, here and there, one
who is called powerfully hy divine grace, and attends to the
oflTers of reconciliation, and complies with the proposals of peace:
His sins are pardoned, he is healed of his worst distemper; and
though his body is appointed to go down to the dust for a season,
yet his soul is taken upwards to a region of blessedness, while
the bulk of these miserable and guilty inhabitants perish in their
own wilful madness, and by the just executions of divine anger.
Before I finish this general head 1 would ask leave to make one
remark, and tliut is.
What an unreasonable thing is it to deny this doctrine of
the universal depravity and corruption of mankind, and renounce
it i n every degree, when it a ppears so evident to our eyes, and to
our ears^ and' to oiir daily and constant observation and experi-'
ence in so many thousand instances ? Is it not almost like wink-
ing against the light, since the premises are so strong and
glaring, and the inference so powerfully demands our assent ? I
Inust profess, that with all the diUgence and impartiality with
which I am capable of reviewing what I have written on this
universal degeneracy of mankind, I am not conscious that I
have made a false representation of this matter, or aggravated
it beyond truth. The innumerable miseries, follies and madness
of mankind, which in various forms strike our eyes, our ears, and
our thoughts from day to day, confirm my sentiments of the doc-
trine of s ome original and universal fall of man from the purity
and glory of his creation.
And what is the chief temptation that leads some men to
deny this doctrine ? Is it not because they cannot give a satiafac*'
toi*y account how to solve some of the difficulties that attend it ?
Many of the heathen philosophers believed it from their own
experience, and their daily survey of mankind, though they
were utterly at a loss how to account for it : And what if we
could never assign any sufficient and satisfactory reason and
cause iovity or shew how tUU^\)TQ^d[\vi^^^^^u^t^^^V^^d;!^^^ | watts_works_vol_4.pdf | 281 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | And methinks, when I take my justest survey of this lower world, with all the inhabitants of it, I can look upon it no otherwise than as a huge and magnificent structure in ruins, and turned into a prison and a lazar-house or hospital, wherein lie millions of criminals and rebels against their Creator, under condemnation to misery and death; who are at the same time sick of a mortal distemper, and disordered in their minds, even to distraction: Hence proceed those infinite follies and vices which are continually practised here, and the rightcous anger of an offended God is visible in ten thousand instances. Yet there are proclamations of divine grace, health, and life sounding amongst them, either with a louder voice or in gentler whispers, though very few of them take any notice thereof. But out of this great prison, this infirmary, there is, here and there, one who is called powerfully by divine grace, and attends to the offers of reconciliation, and complies with the proposals of peace: His sins are pardoned, he is healed of his worst distemper; and though his body is appointed to go down to the dust for a season, yet his soul is taken upwards to a region of blessedness, while the bulk of these miserable and guilty inhabitants perish in their own wilful madness, and by the just executions of divine anger. Before I finish this general head I would ask leave to make one remark, and that is,
What an unreasonable thing is it to deny this doctrine of the universal depravity and corruption of mankind, and renounce it in every degree, when it appears so evident to our eyes, and to our ears, and to our daily and constant observation and experience in so many thousand instances? Is it not almost like winking against the light, since the premises are so strong and glaring, and the inference so powerfully demands our assent? I must profess, that with all the diligence and impartiality with which I am capable of reviewing what I have written on this universal degeneracy of mankind, I am not conscious that I have made a false representation of this matter, or aggravated it beyond truth. The innumerable miseries, follies and madness of mankind, which in various forms strike our eyes, our ears, and our thoughts from day to day, confirm my sentiments of the doctrine of some original and universal fall of man from the purity and glory of his creation.
And what is the chief temptation that leads some men to deny this doctrine? Is it not because they cannot give a satisfactory account how to solve some of the difficulties that attend it? Many of the heathen philosophers believed it from their own experience, and their daily survey of mankind, though they were utterly at a loss how to account for it: And what if we could never assign any sufficient and satisfactory reason and cause for it, or shew how this spreading degeneracy begun, or | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
ftUESnON II. 275
m it came to take place so universally amongst men ? What
we arc perplexed and- still at a loss to satisfy our own en-
liries, bow all this guilt and mischief came upon us ; must
e therefore deny what we see, and hear, and feel daily ?
Can we account for all the secret things in the creation of
od, in the world of meteors and minerals, the vegetables of
le field, or tbe brutes of the earth, or the animal body of
an ? Does any man refuse to believe that the infinite variety
plants and flowers in all their beauteous colours«and forms
x>w up out of the same dark and dirty soil, because he doth
H know all the secret springs of their vegetation ? Do men
>Qbt of the truth of a loadstone's drawing iron to itself, and
iking a needle point to the north, because they cannot find out
e way of its operation ? Are we not sure that our food nou-
ihet our bodies, and medicines relieve our pains, though we*'
tt utterly at a loss to tetl all the ferments and motions of those
oms by which our nourishment is performed, or our diseases
«led ? Can we account for all the darknesses, and appear-
g d ifficulties and confusions among the events of providence ?
an we discover all the reasons of the wise conduct of God
dong his creatures ? No surely, we cannot pretend to it :
nd yet since these matters of fact, and these events are ob^
ous to all our senses, do we deny and refuse to believe
ese things which arc evident in creation and providence, and
hich are communicated to us by so many springs and mediums
knowledge, merely because we cannot account for the original
td secret causes or reasons of them ? Or because we cannot
coucile some crossing appearances, and jarring apprehensions
at attend them ? Why then should this universal degeneracy
id ruin of human nature be denied, though we cannot ^remove
rery objection that attends it ? And yet if we will search faith-
Uy into the causes and springs of this matter, so far as our
itaral reason, assisted by the light of revelation, will enable us^
e may hope to find some solution of those hard questions, which
ay give a degree of satisfaction to humble and modest minds,
ough perhaps not suilicient to silence every curious and unrea-
nable cavil.
UE8T. II. — How came this geixeral Degeneracy ^ V icej and
Misert/y fo overspread Mankind in all Naiiort^ and in
all Jges y
To find a complete and satisfactory answer to this enquiry
Bot a ver^ easy thinf^. It was a vexing CYue^Vvo\i «\xvoti^ ^^
cient schools of the heathen pluloaop\\CT», whence e\'xl camt
s 2 | watts_works_vol_4.pdf | 282 | 635 | 640.8 | 1,239.84 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION II.
How it came to take place so universally amongst men? What we are perplexed and still at a loss to satisfy our own enquiries, how all this guilt and mischief came upon us; must we therefore deny what we see, and hear, and feel daily?
Can we account for all the secret things in the creation of God, in the world of meteors and minerals, the vegetables of the field, or the brutes of the earth, or the animal body of man? Does any man refuse to believe that the infinite variety of plants and flowers in all their beauteous colours and forms grow up out of the same dark and dirty soil, because he doth not know all the secret springs of their vegetation? Do men doubt of the truth of a loadstone’s drawing iron to itself, and taking a needle point to the north, because they cannot find out the way of its operation? Are we not sure that our food nourishes our bodies, and medicines relieve our pains, though we utterly at a loss to tell all the ferments and motions of those oms by which our nourishment is performed, or our diseasesaled? Can we account for all the darknesses, and appearing difficulties and confusions among the events of providence? Can we discover all the reasons of the wise conduct of God among his creatures? No surely, we cannot pretend to it: and yet since these matters of fact, and these events are obvious to all our senses, do we deny and refuse to believe these things which are evident in creation and providence, and which are communicated to us by so many springs and mediums of knowledge, merely because we cannot account for the original and secret causes or reasons of them? Or because we cannot concile some crossing appearances, and jarring apprehensions that attend them? Why then should this universal degeneracy and ruin of human nature be denied, though we cannot remove every objection that attends it? And yet if we will search faithfully into the causes and springs of this matter, so far as our natural reason, assisted by the light of revelation, will enable us, we may hope to find some solution of those hard questions, which may give a degree of satisfaction to humble and modest minds, though perhaps not sufficient to silence every curious and unreasonable cavil.
QUEST. II.—How came this general Degeneracy, Vice, and Misery, to overspread Mankind in all Nations and in all Ages?
To find a complete and satisfactory answer to this enquiry not a very easy thing. It was a vexing question among the ancient schools of the heathen philosophers, whence evil came | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
270 ilOIN AND RBCOVERYf &C.
first among mankind ? And though they had many guesses and
loose conjectures^ yet none of them could give an account of thfit
matter, to satisfy the minds of studious men. And if we should
not hit upon such a solution of this difficulty now, as may oil '
every side make all things lie quite straight and easy, yet if we
ean but pro]>ose a way to solve it, which may maintain the
honour of God, and justify his conduct in a good degree, we
inay expect the reader should be candid in his censures, where
the matter of fact is so evident, and yet the manner of account-
ing for i t i s so difficult that it has employed the wisdom of great
and learned men in all ages with so doubtful a success^ To
find an answer to this question^ we shall not immediately run
into revelation and scripture ; tiiough doubtless, we have the
most certain and satisfactory account of it given us there ; yet
since what the scripture says of this matter is so short, and is to
be derived chiefly from the tliird chapter of the book of Genesis^
and the fifth chapter to the Romans, and from some few other
general hints that are scattered up and down in the bible, let us
iry whether we cannot by a train of reasonings, with a little
help from scripture, find out souie clue that will lead us into the
spring and erig-inal of this sinful and miserable stale ; and
afterward we will enquire whether or no this very clue of rea-
soning, this t rack of guilt and misery, be not the same which
scripture more directly points out to us, and strongly •onfirms
by all its sacred and divine discoveries on this subject. In order
to trace out this matter by reasoning, let us begiu according to
the following propositions :
I. This general degeneracy of mankind, so far as I can
judge, can come upon them but by one of these three ways :
either, 1. That the souls of all men existed in a former state,
and sinned against their Maker there, and are sent to dwell iu
bodies in tliis world, attended with such unhappy circumstances
of sin and misery, either as a natural consequent of, or as a
punishment for their former sins in some otiier world. Or,
2. That one original parent of them all sinned against his Maker,
and sustained the miseries consequent upon it in his own peraoii
first, and when he became a father, he spread a sinful and
miserable nature through all his race and oflTspring by mere
propagation. Or, 3. Some original person stood before God,
as a common federal head and representative of mankind,
upon condition of bringing happiness or misery on all the race
according as he behaved, well or ill ; and through his disobe*
dienccy sin and misery came upon all whose head he was, or
whom he represented. If the two first will not solve the diffi-
culty, we shall be constrained to take in the last. Let us aee
how far each will go.
II. This present wretched state of things, could not arise firom | watts_works_vol_4.pdf | 283 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | first among mankind? And though they had many guesses and loose conjectures, yet none of them could give an account of this matter, to satisfy the minds of studious men. And if we should not hit upon such a solution of this difficulty now, as may on every side make all things lie quite straight and easy, yet if we can but propose a way to solve it, which may maintain the honour of God, and justify his conduct in a good degree, we may expect the reader should be candid in his censures, where the matter of fact is so evident, and yet the manner of accounting for it is so difficult that it has employed the wisdom of great and learned men in all ages with so doubtful a success. To find an answer to this question, we shall not immediately run into revelation and scripture; though doubtless, we have the most certain and satisfactory account of it given us there; yet since what the scripture says of this matter is so short, and is to be derived chiefly from the third chapter of the book of Genesis, and the fifth chapter to the Romans, and from some few other general hints that are scattered up and down in the bible, let us try whether we cannot by a train of reasonings, with a little help from scripture, find out some clue that will lead us into the spring and original of this sinful and miserable state; and afterward we will enquire whether or no this very clue of reasoning, this track of guilt and misery, be not the same which scripture more directly points out to us, and strongly confirms by all its sacred and divine discoveries on this subject. In order to trace out this matter by reasoning, let us begin according to the following propositions:
I. This general degeneracy of mankind, so far as I can judge, can come upon them but by one of these three ways: either, 1. That the souls of all men existed in a former state, and sinned against their Maker there, and are sent to dwell in bodies in this world, attended with such unhappy circumstances of sin and misery, either as a natural consequent of, or as a punishment for their former sins in some other world. Or, 2. That one original parent of them all sinned against his Maker, and sustained the miseries consequent upon it in his own person first, and when he became a father, he spread a sinful and miserable nature through all his race and offspring by mere propagation. Or, 3. Some original person stood before God, as a common federal head and representative of mankind, upon condition of bringing happiness or misery on all the race according as he behaved, well or ill; and through his disobedience, sin and misery came upon all whose head he was, or whom he represented. If the two first will not solve the difficulty, we shall be constrained to take in the last. Let us see how far each will go.
II. This present wretched state of things, could not arise from | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
ftUESriON II, 277
Ibe parlkuUr peraoii»l gin of all sinf^le souh in a former atsta
bdoreiUiey came into tliiii world : TItia prctent universal misery
Kod wretchedness, could never be appointed aa a. puniahment to
u* for our former peraooal offunces against our Maker, for ire
know DOtliing of any mch former stale or former offences ; we
have not the least idea or remembrance of it : Now peraonal
guiltcBDOot be properly pupialied by the a|l knowing and just
tiod, ythere the sinner has no cousciousuess nor remembrance
of the crime. There must be the same mind, the same spirit,
Ibe same inleUifrent aelf or person, conscioua both of the past
peraona) tin, and of the present puniahment, to make it appear
to be a proper instance of the an^r of God for their ain ; oiher-
wuethe ends of peraoual puQiahnicnt cannot be answered, sin-
ning creatures will not be made to see the justice of their
puDisber, nor can they condemn themselves ai justly deserv-
iu ancb misery. Without ll)is conactouaneas and remembrance,
iUour miseries would be np'thing b|it afBirtivc eviU brought on
US by our Creator, not as personal crin^iiials, but as mereprea-
tnres, and consequently not agreeable to the goodness and equity
«f « God.
' II{. If tills sinful and rniacrable condition of men cannot
be supposed to arise from their own personal sina in a pre-existent
state, we may enquire then in the next place, nhctber it may
not be derived from lotne original parent of our race, who
siBning againfl God, lost his own innocence, and therewith lost
his habit or principles of virtue and goodness ; he was exposed
to the displeasure of his Maker, and fell under just and grievous
miseriea.
Such a primitive sinner, if he proceeded to propagate his
ofipring acqprding to the common rules or laws of nature, must
communicate to them such a sinful nature as he had himself, and
they will aland exposed to the natural effects of his «a, as well
as to all followmg penal miacrics for their own sins. The same
irregular ferments of flesh and blood, and such corrupt appetites
and vicious passions, will be found in them also; which still grew
stronger before the young creatures grew up, so far as tq exer*
ciae their reason. And when by degrees Ihey came to know good
and nii, and to be capable of actual sin, these vicious pronen-
sidesdidgenerally, if n ot always, ovefcometbeirrationalfBctiflics,
did prevail upon their wills to a. frequent actual compliance, and
led them away efieclually to ain against their Maker, and so to
expoae themselves more and more to his displeasure, and to
confirm their own habits of sin. And thus every one of the race
of man, in their successive seasons of hfc, might become per- '
sonally vicious, or deprived of the holy image oif G od, by their
descending from vicious parents, and were deprived of the favour
of God by their own actual compliances wLtK tlk««e^u:\Q\x%mv.- | watts_works_vol_4.pdf | 284 | 635 | 647.25 | 1,156.5 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUESTION II.
the particular personal sin of all single souls in a former state before they came into this world: This present universal misery and wretchedness, could never be appointed as a punishment to us for our former personal offences against our Maker, for we know nothing of any such former state or former offences; we have not the least idea or remembrance of it: Now personal guilt cannot be properly punished by the all-knowing and just God, where the sinner has no consciousness nor remembrance of the crime. There must be the same mind, the same spirit, the same intelligent self or person, conscious both of the past personal sin, and of the present punishment, to make it appear to be a proper instance of the anger of God for their sin; otherwise the ends of personal punishment cannot be answered, sinning creatures will not be made to see the justice of their punisher, nor can they condemn themselves as justly deserving such misery. Without this consciousness and remembrance, all our miseries would be nothing but afflictive evils brought on us by our Creator, not as personal criminals, but as mere creatures, and consequently not agreeable to the goodness and equity of a God.
III. If this sinful and miserable condition of men cannot be supposed to arise from their own personal sins in a pre-existent state, we may enquire then in the next place, whether it may not be derived from some original parent of our race, who sinning against God, lost his own innocence, and therewith lost his habit or principles of virtue and goodness; he was exposed to the displeasure of his Maker, and fell under just and grievous miseries.
Such a primitive sinner, if he proceeded to propagate his offspring according to the common rules or laws of nature, must communicate to them such a sinful nature as he had himself, and they will stand exposed to the natural effects of his sin, as well as to all following penal miseries for their own sins. The same irregular ferments of flesh and blood, and such corrupt appetites and vicious passions, will be found in them also; which still grew stronger before the young creatures grew up, so far as to exercise their reason. And when by degrees they came to know good and evil, and to be capable of actual sin, these vicious propensities did generally, if not always, overcome their rational faculties, did prevail upon their wills to a frequent actual compliance, and led them away effectually to sin against their Maker, and so to expose themselves more and more to his displeasure, and to confirm their own habits of sin. And thus every one of the race of man, in their successive seasons of life, might become personally vicious, or deprived of the holy image of God, by their descending from vicious parents, and were deprived of the favour of God by their own actual compliances with these vicious pro- | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
27S RUIN AND RECOVERY, &C.
pensities of nature, that is, by Actual iniquities. I think it may
be granted, that this supposition will soke the difficulty in some
measure, and will go a great way toward an answer to the pre-
sent enquiry.
IV. But still this in my opinion seems hardly sufficient to
account for the miseries which come upon children from their
very birth, for the pains and agonies, and dying groans, and
death itself in their infant state, before they are capable of kno^v-
ing or doim good and evily or of committing actual sins : A nd
the reason I give for my opinion is this ; these tendencies or pro-
pensities towards evil in the infant state, even tliough the soul or
will complies with them, while there is no possible knowledge of
a law or duty, can hardly be called actual sins : N or can children,
while, incapable of proj)er virtue or vice, merit such pains and
agonies of themselves as they often suffer. And I can scarce I
suppose they would be thus punished or tormented by a righteous
or wise Governor in their infant age, when they cannot possibly
commit actual sin, nor have any knowledge of good or evil,
merely uj>on i\w account of the necessary propagation of a sinful
nature to them from their parents, since tliey come into this slate
by that original law of creation and |)ropagation, which a kiod
and wise Creator appointed to his innocent creatures. 1 cannot
account for their being treated as sinners, unless they were some
way involved in guilt or sin, as soon as they are born : A nd I
do not see how this can be, unless they have*' sin some way im-
puted to them by their interest in, and communion with some
common federal head, surety or representative, who hath ac-
tually sinned.
V. I might add also, that this natural propagation of sinful
inclinations from a common parent by a law of creation, seems
<lifficult to be reconciled with the justice and goodness of God,
unless we suppose that some such legal or federal guilt and con-
demnation came upon the race of man by the misbehaviour of a
common surety or head. It seems exceeding hard to suppose
that such a righteous and holy God the Creator, who is also a
* By " sin or guill imputed," I do not mean that any thing or actioo r*»Hf
fiul'y, is charged by way of accusation on the persona of infants, ai though tdty
hereby become p^^rsonally faulty or blameablc, or that the very acts of sin arc
transferred so as to make them proper sinners or criminals ; b ut I mean that
the children of some first man may be by a righteous covenant, so far rstt-rmed
one with their pareutwhen he sinned, as to ba in some .^fnse, involved with hi»
in his state of condemnation, and liable to the misi^rios tbat proceed from iu
This I bare m:ide to appear et Urge in the plainest light, m a short appendix or
dssertatioii on ** Imputed Sin and Righteousness ;" and I desire all my ttptts'
aiong in this book m-ty be construed in a consistency with this remark, and «>>1)
thai dial 'rtation at the end of the book. The arguments therefure which are bntui^i't
agaiosi'this doctrine, from the impossibility or the injustice of imputing ifce very
actions of one man to another, have no force, since I have so often declared in
t/iat essay, thai actions are not properly transferred by imputatioDi buitbelftg*'
reauit of tbofc actions. | watts_works_vol_4.pdf | 285 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | pensities of nature, that is, by actual iniquities. I think it may be granted, that this supposition will solve the difficulty in some measure, and will go a great way toward an answer to the present enquiry.
IV. But still this in my opinion seems hardly sufficient to account for the miseries which come upon children from their very birth, for the pains and agonies, and dying groans, and death itself in their infant state, before they are capable of knoying or doing good and evil, or of committing actual sins: And the reason I give for my opinion is this; these tendencies or propensities towards evil in the infant state, even though the soul or will complies with them, while there is no possible knowledge of a law or duty, can hardly be called actual sins: Nor can children, while incapable of proper virtue or vice, merit such pains and agonies of themselves as they often suffer. And I can scarce suppose they would be thus punished or tormented by a righteous or wise Governor in their infant age, when they cannot possibly commit actual sin, nor have any knowledge of good or evil, merely upon the account of the necessary propagation of a sinful nature to them from their parents, since they come into this state by that original law of creation and propagation, which a kind and wise Creator appointed to his innocent creatures. I cannot account for their being treated as sinners, unless they were some way involved in guilt or sin, as soon as they are born: And I do not see how this can be, unless they have* sin some way imputed to them by their interest in, and communion with some common federal head, surety or representative, who hath actually sinned.
V. I might add also, that this natural propagation of sinful inclinations from a common parent by a law of creation, seems difficult to be reconciled with the justice and goodness of God, unless we suppose that some such legal or federal guilt and condemnation came upon the race of man by the misbehaviour of a common surety or head. It seems exceeding hard to suppose that such a righteous and holy God the Creator, who is also a
* By "sin or guilt imputed," I do not mean that anything or action really faulty, is charged by way of accusation on the persons of infants, as though they hereby become personally faulty or blameable, or that the very acts of sin are transferred so as to make them proper sinners or criminals; but I mean that the children of some first man may be by a righteous covenant, so far esteemed one with their parent when he sinned, as to be in some sense, involved with him in his state of condemnation, and liable to the miseries that proceed from it. This I have made to appear at large in the plainest light, in a short appendix or dissertation on "Imputed Sin and Righteousness;" and I desire all my expressions in this book may be construed in a consistency with this remark, and with that dissertation at the end of the book. The arguments therefore which are brought against this doctrine, from the impossibility or the injustice of imputing the very actions of one man to another, have no force, since I have so often declared in that essay, that actions are not properly transferred by imputation, but the legal result of those actions. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUESTION II. 279
being of such infinite goodness, should by a poiretful la^ and
order of creation, whidi is now called nature, appoint joung
inteliigent ereatures to come into being in such unhappy and dege^
aerate circumstances, liable to such intense pains and miseries,
and under such powerful tendencies and propensities to evil by
the mere law of propa^tion, as should almost unavoidably
expose them to ten thousand actual sins as they ^row uj), if (hey
were not born under some judicial sentence ot God as a gover-
nor on the account of moral evil or sin ; which moral evil must
be before committed, either by themselveHor by some represen-
tatiye. It is hard to suppose, that the creating power and
decree of God, or his law of nature for propagation, should
place mankind in such a situation as to render them unavoid-
ably akiful and miserable in a degree, before they have any
personal sin or guilt to deserve it, unless you suppose them
to be some way interested or involved in something of guilt or
ain, which was derived from acommori head, surety or represen-
tative, who might be appointed by some wise and righteous con*
atitution to act for them*.
VI. Upon the whole view of things therefore, I know not
how to resolve this difficulty, but by supposing this universal
sinfulness and misery of our whole species, to arise from the sin
and guilt oi some person, who was both a primitive parent or
natural fountain of our race, and who was also set up as a com-
mon head or legal representative of all mankind : And that he
by sinning against his Maker, lost his own principles of virhie
and goodness, exposed himself and his posterity, whom he natu-
rally produced, and whom he legally represented, to the dis-
pleasure of h is Maker, and so brought sin and misery into the
very nature of man, and spread or convoyed this sin or misery
tlut>ugh all liis offspring.
I must confess I am not fond of such a scheme or hypothesis,
of deriving some sort of guilt from a surety or representative,
thougli I know it has been embraced by a considerable party of
christians ancient and modern. No ; I would gladly renounce
it, b ecause of some great difficulties attending it, if I could find
any other way to relieve the much greater difficulties and hardeir
imputations upon the conduct of divine providence, which will
attend this enquiry, if we follow any other track of sentiments.
* If it could be weH mtde out, that the whole race of mankind are par*
taken of tinful inctioatioDi and evil patiions and biaaiet to vice, and also are
ex|^o*ed to maoy «barp actual lufferiog*, and to death, merely and only by the
original divine law of their propagation from their paren ■. who had tinned ; and
if t he juatice and goodneMof God coald be vindicated in making and maintaining
tucb a dff^dfnl law or order of propagation through six thousand years; we have
n<) a«ed of farther enqoines, but might here be at rest. But if s uch a scheme b6
toinjuriouf to the goodness and equity of God, as it tremt to be, then we are
coBit rained to seek a little farther for a satisfactory account of IbU uuvs«\viV
^cseoeracy and misery of naokiod. | watts_works_vol_4.pdf | 286 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | being of such infinite goodness, should by a powerful law and order of creation, which is now called nature, appoint young intelligent creatures to come into being in such unhappy and degenerate circumstances, liable to such intense pains and miseries, and under such powerful tendencies and propensities to evil by the mere law of propagation, as should almost unavoidably expose them to ten thousand actual sins as they grow up, if they were not born under some judicial sentence of God as a governor on the account of moral evil or sin; which moral evil must be before committed, either by themselves or by some representative. It is hard to suppose, that the creating power and decree of God, or his law of nature for propagation, should place mankind in such a situation as to render them unavoidably sinful and miserable in a degree, before they have any personal sin or guilt to deserve it, unless you suppose them to be some way interested or involved in something of guilt or sin, which was derived from a common head, surety or representative, who might be appointed by some wise and righteous constitution to act for them*.
VI. Upon the whole view of things therefore, I know not how to resolve this difficulty, but by supposing this universal sinfulness and misery of our whole species, to arise from the sin and guilt of some person, who was both a primitive parent or natural fountain of our race, and who was also set up as a common head or legal representative of all mankind: And that he by sinning against his Maker, lost his own principles of virtue and goodness, exposed himself and his posterity, whom he naturally produced, and whom he legally represented, to the displeasure of his Maker, and so brought sin and misery into the very nature of man, and spread or conveyed this sin or misery through all his offspring.
I must confess I am not fond of such a scheme or hypothesis, of deriving some sort of guilt from a surety or representative, though I know it has been embraced by a considerable party of christians ancient and modern. No; I would gladly renounce it, because of some great difficulties attending it, if I could find any other way to relieve the much greater difficulties and harder imputations upon the conduct of divine providence, which will attend this enquiry, if we follow any other track of sentiments.
* If it could be well made out, that the whole race of mankind are partakers of sinful inclinations and evil passions and biasses to vice, and also are exposed to many sharp actual sufferings, and to death, merely and only by the original divine law of their propagation from their parents, who had sinned; and if the justice and goodness of God could be vindicated in making and maintaining such a dreadful law or order of propagation through six thousand years; we have no need of further enquiries, but might here be at rest. But if such a scheme be so injurious to the goodness and equity of God, as it seems to be, then we are constrained to seek a little further for a satisfactory account of this universal degeneracy and misery of mankind. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
380 RtIN AND RECOTE&Y, &C.
Nor do I see any way how to avoid or escape these perplexities;
if we abandon this supposition of a common head or representa-
tive of m ankind, who may be supposed according to a just con-
stitution toi nvolve his posterity together with himself in a state
of ^uilt and misery. Is it not much easier, to suppose that God
looks upon thes^ young creatures not as innocent or guiltless,
but as some way involved or interested in sin or guilt, when in
the very original course of nature which he appointed, he brings
them into being in such nliserable circumstances, and so exposed
to sin as well as pain ? I say, is it not much easier to suppose,
that they are looked on as some way under guilt and condemna*
tion, than that the appointment and providence of a good and
holy God should bring them hourly into being, in the midst of
such sinful and miserable circumstances, and punish t|iem with
such early pains and sorrows, while he looks upon them as per-
fectly innocent and guiltless ?
The fact is evident. The g^eat God, who is both just and
good, has appointed and contmues such a law of propagation,
whereby millions of infants without any personal sin or fault of thdr
own are brought into being under these wretched circumstances,
inclined to sin, and liable to a thousand sorrows and pains, and
death. This is plain and certain fact, beyond all reasonable
doubt or contest : Now will not the equity or justice, and the
goodness of God be much better vindicated by supposins: sonic
original and righteous constitution*, whereby these youiif^ crea-
tures are some way involved in the guilt or sin of their original
parent and representative, and so made liable to misery, than by
supposing them to be entirely innocent without any charge of im-
puted sin, a nd yet brought into being daily by the God of nature, in
a condition of such proneness to sin, and exposed to such miseries ?
And as the glorious and holy nature and actions of God are best
vindicated by such a suppossition, so without it I cannot well
explain the scriptural account of this matter in that one short
sentence ; R om. v. 12. Bif one man sin entered into the worldy
and death by sin^ and so death passed upon all jnen^ for that all
have sinned ; t hat is, sin is imputed y o r, which is much one in St.
Paul's language, deaths the penalty of sin, has passed on ally or
has reigned over ally and therefore all are esteemed4n some sort
as guilty and condemned in the sight of God, though they did
not sin after the similitude of Adam's transgression y t hat is, they
did not commit actual personal sin against a known law as Adam
did §. But I give but a single hint in this place, because I have
reserved the scriptural account for another part of the discourse.
* The righteouBoeis of this constitution appears plain in propositions V.
ind VI. under question III. and section II. in question IV.
§ I confess that it is from scripture I derive my seniimeots on this subject,
ind I f irmly belieye this doctrine of the imputation of sin from Adam to all hit
oSwriogt | watts_works_vol_4.pdf | 287 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | Nor do I see any way how to avoid or escape these perplexities, if we abandon this supposition of a common head or representative of mankind, who may be supposed according to a just constitution to involve his posterity together with himself in a state of guilt and misery. Is it not much easier, to suppose that God looks upon these young creatures not as innocent or guiltless, but as some way involved or interested in sin or guilt, when in the very original course of nature which he appointed, he brings them into being in such miserable circumstances, and so exposed to sin as well as pain? I say, is it not much easier to suppose, that they are looked on as some way under guilt and condemnation, than that the appointment and providence of a good and holy God should bring them hourly into being, in the midst of such sinful and miserable circumstances, and punish them with such early pains and sorrows, while he looks upon them as perfectly innocent and guiltless?
The fact is evident. The great God, who is both just and good, has appointed and continues such a law of propagation, whereby millions of infants without any personal sin or fault of their own are brought into being under these wretched circumstances, inclined to sin, and liable to a thousand sorrows and pains, and death. This is plain and certain fact, beyond all reasonable doubt or contest: Now will not the equity or justice, and the goodness of God be much better vindicated by supposing some original and righteous constitution*, whereby these young creatures are some way involved in the guilt or sin of their original parent and representative, and so made liable to misery, than by supposing them to be entirely innocent without any charge of imputed sin, and yet brought into being daily by the God of nature, in a condition of such proneness to sin, and exposed to such miseries? And as the glorious and holy nature and actions of God are best vindicated by such a suppossition, so without it I cannot well explain the scriptural account of this matter in that one short sentence; Rom. v. 12.
By one man sin entered into the world, and death by sin, and so death passed upon all men, for that all have sinned; that is, sin is imputed, or, which is much one in St. Paul’s language, death, the penalty of sin, has passed on all, or has reigned over all, and therefore all are esteemed in some sort as guilty and condemned in the sight of God, though they did not sin after the similitude of Adam’s transgression, that is, they did not commit actual personal sin against a known law as Adam did §. But I give but a single hint in this place, because I have reserved the scriptural account for another part of the discourse.
* The righteousness of this constitution appears plain in propositions V. and VI. under question III. and section II. in question IV.
§ I confess that it is from scripture I derive my sentiments on this subject, and I firmly believe this doctrine of the imputation of sin from Adam to all his offspring. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUEOTION III. 281
QtfEftT« III. — How could a holy, a wise, and a righteous God,
tfiko is also a Being of infinite Goodness^ establish such a
Constiiuiion, that all Mankind should derive their Being
from such a natural Parent and legal Representative,
whereby such universal Sinfulness and Misery should in the
Event, be spread through all human Nature m all following
Jtges?
Answer. If this constitution was not only in itself a wise
and a righteous thing in the universal Creator and Governor of
the world, but if it was also the effect of goodness in God, as
an uoiversal Father of his intelligent creatures, then surely we
ahall silence all our censures of it at once. If it was a more
probmUe way, so far as we can see, to secure the continuance of
man and his whole race in the image and favour of his Maker,
though it happened to have a contrary event by the negligence
and faalty conduct of the first man, yet I say, it was a more
proper and probable means to secure man in his happiness, then
all must confess that this original constitution doth not impeaoh
the bolittess, justice or goodness of God. Now let us enter into
particulars, and enquire whether this constitution be not only
jiu/ and holy, but also good and kind, and most proper and
likely to secure innocent man : Perhaps this will appear in the
following propositions :
I. God created man an intelligent and holy creature, bat
capable of mistake and sin ; a compound being made up of flesh
and spirit, or an animal and a mind, witli power also to propa-
gate his kind in long successive generations. Now that this
could not be nrijust, will appear by particulars.—^!. There is no
iDJustiee in God in creating such a being as man, a creature
capable of mistaking and capable of sinning. What if man was
farmed with intellectual. powers inferior to those of an angel ?
Let liim remember that even an angel is capable of mistake and
SIB also : Nor has man any reason to complain that ho was not
made an angel ; f or by the same reason an angel might complain
that he was not an archangel : Aud this sort of unreasonable
complaint might u|)on the same foot have run through all lower
orders of being, aud vvouhi have laid a restraint upon God the
Creator, from making any lower ranks of intelligent creatures
whatsoever. According to this way of arguing, God would
never have manifested tlie rich variety of his wisdom in the vari-
ous ranks and degrees of creatures ; i or no rank of beings but
tiie uppermost could ever have been formed. Nay, it may be
doubied, according to this way of arguing, whether any crea*
ture at all could be formed : For perhaps the highest creature
considered merely in his own natural powers might be ca',)able of
mistake and defect in duly. But if i t be not an unfit or improper
thiug for an aliniglity God to make any crcaturei vl U woV. xm^v^ | watts_works_vol_4.pdf | 288 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | QUEST. III.—How could a holy, a wise, and a righteous God, who is also a Being of infinite Goodness, establish such a Constitution, that all Mankind should derive their Being from such a natural Parent and legal Representative, whereby such universal Sinfulness and Misery should in the Event, be spread through all human Nature in all following Ages?
Answer. If this constitution was not only in itself a wise and a righteous thing in the universal Creator and Governor of the world, but if it was also the effect of goodness in God, as an universal Father of his intelligent creatures, then surely we shall silence all our censures of it at once. If it was a more probable way, so far as we can see, to secure the continuance of man and his whole race in the image and favour of his Maker, though it happened to have a contrary event by the negligence and faulty conduct of the first man, yet I say, it was a more proper and probable means to secure man in his happiness, then all must confess that this original constitution doth not impeach the holiness, justice or goodness of God. Now let us enter into particulars, and enquire whether this constitution be not only just and holy, but also good and kind, and most proper and likely to secure innocent man: Perhaps this will appear in the following propositions:
I. God created man an intelligent and holy creature, but capable of mistake and sin; a compound being made up of flesh and spirit, or an animal and a mind, with power also to propagate his kind in long successive generations. Now that this could not be unjust, will appear by particulars.—1. There is no injustice in God in creating such a being as man, a creature capable of mistaking and capable of sinning. What if man was formed with intellectual powers inferior to those of an angel? Let him remember that even an angel is capable of mistake and sin also: Nor has man any reason to complain that he was not made an angel; for by the same reason an angel might complain that he was not an archangel: And this sort of unreasonable complaint might upon the same foot have run through all lower orders of being, and would have laid a restraint upon God the Creator, from making any lower ranks of intelligent creatures whatsoever. According to this way of arguing, God would never have manifested the rich variety of his wisdom in the various ranks and degrees of creatures; for no rank of beings but the uppermost could ever have been formed. Nay, it may be doubted, according to this way of arguing, whether any creature at all could be formed: For perhaps the highest creature considered merely in his own natural powers might be capable of mistake and defect in duty. But if it be not an unfit or improper thing for an almighty God to make any creature, it is not unfit | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
.382 RUIN AND RECOTBIY, &C.
for bim to make a fallible creature, and capable ot some defect^
though he was originally perfi'ct. And aince he is a God of infi-
nite wisdom, he thought it very becoming his character to mani-
fest this infinitely various wisdom in the formation of a vast
variety of ranks of beings, some of which should have higher
and nobler intellectual powers, and should be further out of the
reach 'of temptation and mistake, and others of them of lower or
meaner intellectual powers, and more within the danger of mis-
take and temptation. Now this carries no injustice with it, pro-
vided that every rank of beings has a sufficient power to guard
against its dangers of mistaking, and against the assaults of the
. t emptations to which it might be exposed.
2. Nor was it unjust in God to unite an animal body to this
rational mind ; f or by this union there is a rich variety of new
powers arising in that creature, siich as sense, appetite, passion,
together witli all the sensible qualities of colours, sounds, tastes,
amells, &c. and the government of animal engines by a mind,
all which manifest the various and astonishing riches of divine
wisdom in the contriving of such a wondrous creature as roan.
And if it should be objected, That the mind or spirit is exposed
to some temptations by reason of this union with animal nature,
let it be remembered, that the innocent spirit or rational princi-
ple was formed in a state of power and dominion over all the
appetites and passions that arise from flesh and blood ; and had
abundant capacity to resist all these tcm])tations, while reason
maintained its superior post in which it was created, and it did
govern sense, a|>petite and passion. And besides, if there are
some supposed inconveniences attending a spirit united to an
animal body, so there are many certain advantages arfsingfrom
it in the innocent state. Tlie spirit is hereby made capable of
tasting all the pleasures of scnnc, and of the more boundless
power of imagination, and making use of the additional powers
or organs of the animal, viz. eyes,- cars, tongue, hands, &c.
and all the vigorous efforts of the better passions, for the dis-
charge of i ts duty, for the honour of its God, for the benefit of
its fellow-creatures, and for the happiness of itself.
3. There could be no injustice in appointing such a creature
to propagate its own kind by marriage, und to furnish it with all
proper powers for that purpose : For if man continued in inno-
cence, he w ould tlien enjoy all the innocent pleasures of nume-
rous society, and some of those too springing from himself in
every age, together with all the tender and endeared sentiments
and delights of sons and daughters, and as Milton expresses it,
*^ Relations dear, and all the charities
• Of father, son and brother,"
which would greatly add to the happiness of his earthly state. | watts_works_vol_4.pdf | 289 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | for him to make a fallible creature, and capable of some defect, though he was originally perfect. And since he is a God of infinite wisdom, he thought it very becoming his character to manifest this infinitely various wisdom in the formation of a vast variety of ranks of beings, some of which should have higher and nobler intellectual powers, and should be further out of the reach of temptation and mistake, and others of them of lower or meaner intellectual powers, and more within the danger of mistake and temptation. Now this carries no injustice with it, provided that every rank of beings has a sufficient power to guard against its dangers of mistaking, and against the assaults of the temptations to which it might be exposed.
2. Nor was it unjust in God to unite an animal body to this rational mind; for by this union there is a rich variety of new powers arising in that creature, such as sense, appetite, passion, together with all the sensible qualities of colours, sounds, tastes, smells, &c. and the government of animal engines by a mind, all which manifest the various and astonishing riches of divine wisdom in the contriving of such a wondrous creature as man. And if it should be objected, That the mind or spirit is exposed to some temptations by reason of this union with animal nature, let it be remembered, that the innocent spirit or rational principle was formed in a state of power and dominion over all the appetites and passions that arise from flesh and blood; and had abundant capacity to resist all these temptations, while reason maintained its superior post in which it was created, and it did govern sense, appetite and passion. And besides, if there are some supposed inconveniences attending a spirit united to an animal body, so there are many certain advantages arising from it in the innocent state. The spirit is hereby made capable of tasting all the pleasures of sense, and of the more boundless power of imagination, and making use of the additional powers or organs of the animal, viz. eyes, cars, tongue, hands, &c. and all the vigorous efforts of the better passions, for the discharge of its duty, for the honour of its God, for the benefit of its fellow-creatures, and for the happiness of itself.
3. There could be no injustice in appointing such a creature to propagate its own kind by marriage, and to furnish it with all proper powers for that purpose: For if man continued in innocence, he would then enjoy all the innocent pleasures of numerous society, and some of those too springing from himself in every age, together with all the tender and endeared sentiments and delights of sons and daughters, and as Milton expresses it,
"Relations dear, and all the charities
Of father, son and brother,"
which would greatly add to the happiness of his earthly state. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QVECTION III. 283
II. Thougti man was created Hvith powers inferior to some
other iutellectual beings, yet he was formed in the image of his
MaktTy and in bis Maker^s favour ; i n a state of perfect inno-
cence, boliness and peace, with sufficient knowledge to defend
and secure bim from fatal mistakes, and with sufficient power to
resist temptation and to maintain himself in this holy and happy
state : But at the same time he was furnished with a liberty of
will, that is, with a power to chuse good or evily to disobev bis
MaJLer, as well as obey him, to use his understanding well in
gove)*iung his sense, appetite and passion, or to abuse his under-
standing, and d arken and weaken it by giving the reins to sen-
suality and h is meaner powers: he had a liberty or free-will to
watch against temptation or to be negligent, to resist it or to
comply with it, to abide in the favour and image of his Maker,
or to fall from* his Maker's image and favour, according as be
should use bis liberty well or ill.
Now here is no injustice^ nor any want of goodness in mak-
ing roan a free creature : For it i s by this freedom that he be-
comes capable of moral government : It is this that renders hini
a proper subject of rewards, if be maintains his virtue and obeys
his Makers and it gives him a )}ower of advancing himself by
his obedience in his Maker's love : And it is this liberty also that
renders him a proper subject of punishment if he neglect hia
watch, and turn aside to the paths of vice and disobedience.
III. Innocent man had probably some privileges given him
by divine favour, above what were necessary and due to the
mere state of his creation, viz. he might be indulged to converse
with his Maker, perhaps in a visible manner, and to receive
special «nd peculiar communications from him : He might be
situated in a place of very great pleasure, with all varieties of
tasteful food, and other initruments and objects for bis refresh-
ment and delight, and with encouragements to hope, and assu-
rances to e xpect, that if he continued always humbly dependent
upon God, and ever watchful against temptation, and attentive
to his duty, he should have strong divine aids in case of danger,
upon his application to his Maker for theml This is a very
reasonable supposiition, derived from the weakness of man, the
fallibility of his nature, and from the abounding goodness of
his Maker.
IV. Man was not only by the constitution of his nature put
under a law of obedience to God his Maker, in whatsoever he
should require of him, but also he might have that law set before
him in some more express manner, together with the penalty or
threatening annexed to it, viz. If thou obeyest not thy God in
the duty which, reason rcquiresy thou shalt surelj/ lose thy present
fmUegeSy and life itself. Now this ought to have been a con-
»iaut and powerful guard to him against all temptaUoaa^ \{ V\fe | watts_works_vol_4.pdf | 290 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | II. Though man was created with powers inferior to some other intellectual beings, yet he was formed in the image of his Maker, and in his Maker’s favour; in a state of perfect innocence, holiness and peace, with sufficient knowledge to defend and secure him from fatal mistakes, and with sufficient power to resist temptation and to maintain himself in this holy and happy state: But at the same time he was furnished with a liberty of will, that is, with a power to chuse good or evil, to disobey his Maker, as well as obey him, to use his understanding well in governing his sense, appetite and passion, or to abuse his understanding, and darken and weaken it by giving the reins to sensuality and his meaner powers: he had a liberty or free-will to watch against temptation or to be negligent, to resist it or to comply with it, to abide in the favour and image of his Maker, or to fall from his Maker’s image and favour, according as he should use his liberty well or ill.
Now here is no injustice, nor any want of goodness in making man a free creature: For it is by this freedom that he becomes capable of moral government: It is this that renders him a proper subject of rewards, if he maintains his virtue and obeys his Maker; and it gives him a power of advancing himself by his obedience in his Maker’s love: And it is this liberty also that renders him a proper subject of punishment if he neglect his watch, and turn aside to the paths of vice and disobedience.
III. Innocent man had probably some privileges given him by divine favour, above what were necessary and due to the mere state of his creation, viz. he might be indulged to converse with his Maker, perhaps in a visible manner, and to receive special and peculiar communications from him: He might be situated in a place of very great pleasure, with all varieties of tasteful food, and other instruments and objects for his refreshment and delight, and with encouragements to hope, and assurances to expect, that if he continued always humbly dependent upon God, and ever watchful against temptation, and attentive to his duty, he should have strong divine aids in case of danger, upon his application to his Maker for them. This is a very reasonable supposition, derived from the weakness of man, the fallibility of his nature, and from the abounding goodness of his Maker.
IV. Man was not only by the constitution of his nature put under a law of obedience to God his Maker, in whatsoever he should require of him, but also he might have that law set before him in some more express manner, together with the penalty or threatening annexed to it, viz. If thou obeyest not thy God in the duty which reason requires, thou shalt surely lose thy present privileges, and life itself. Now this ought to have been a constant and powerful guard to him against all temptations, if he | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
284 RUIN AND RECOVERY, &C*
had (lie command and the threatening so expressly set before him*
V. There is also abundant reason to belieTe» that he had not
only a law given him with a penalty threatened for the breach of
it, but also a covenant made with him, and a promise given to
him, not only of continuing in his present happiness, but of
being immutably confirmed and established in immortaUty ; and
perhaps, of enjoying some greater happiness if he continued to
obev God, and abstain from sin.
This covenant, indeed, seems to be a matter of pure divine
favour, above and beyond what was due to him as a creature :
For after ho had fulfilled his obedience to the law for many
years, and continued in the possession of his present comforts,
God considered as an absolute sovereign might have annihilated
him, and have done him no wrong, so far as I c an judge. The
. g reat God is absolute Lord of all, and if we consider only
his sovereignty and his justice, be might, I think, have taken
away from a creature what he had eivei him without any injustice
at all ? So that this covenant of Kfe or promise of immortality,
and especially of superior happiness as a reward of bis obedi*
ence, was the mere effect of divine goodness. And yet we can-
not but suppose there was such a covenant made with innocent
man, and such a promise of life and even of superior happiness
given him upon condition of obedience during his state of trial,
if we consider the following things :
1. I might in the first place argue thus : T he great goodnesa
of God, so far as it has been manifested in his conduct towards
his creatures, seems to plead for it, that man should have some
reward of his obedience, some additional gratifications and bless-
ings above the mere continuance of this present life an^ peace :
For it hath not been the way of God in any of his dispensations
with the children of men, so far as we can learn from observa*
tion or scripture, to set his creatures at work for notliing ; 1 Cor.
ix. 9, 10. God will have the ox rewarded that treads out the corn
hy forbidding to muzzle hiniy and permitting him to eat, and so
he will have his ministers rewarded with a maintenance. Ezek.
xxix. 19, 20. God bestows all the riches and the. spoil of Egypt
to reward Nebuchadnezzar and his army for the service which
tht'if had served against TyruSy for they wrought for me saith
the Lord. It is described as the known character of God, and
what every man is called to believe, that^ he is a rewarder of
them that diligently seek him : Heb. xi. 6. And it has been his
constant course of transaction with his creatures, to encourage
them to duty by the promise of some reward above their present
state and circumstances : And if it i s thus in our fallen state, why
should it not be much rather in the state of innocence ?
2. I argue thus : God made the soul of man in its own
nature immortal : Now if a\an h^d contiuued innocent, and | watts_works_vol_4.pdf | 291 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | had the command and the threatening so expressly set before him.
V. There is also abundant reason to believe, that he had not only a law given him with a penalty threatened for the breach of it, but also a covenant made with him, and a promise given to him, not only of continuing in his present happiness, but of being immutably confirmed and established in immortality; and perhaps, of enjoying some greater happiness if he continued to obey God, and abstain from sin.
This covenant, indeed, seems to be a matter of pure divine favour, above and beyond what was due to him as a creature: For after he had fulfilled his obedience to the law for many years, and continued in the possession of his present comforts, God considered as an absolute sovereign might have annihilated him, and have done him no wrong, so far as I can judge. The great God is absolute Lord of all, and if we consider only his sovereignty and his justice, be might, I think, have taken away from a creature what he had given him without any injustice at all? So that this covenant of life or promise of immortality, and especially of superior happiness as a reward of his obedience, was the mere effect of divine goodness. And yet we cannot but suppose there was such a covenant made with innocent man, and such a promise of life and even of superior happiness given him upon condition of obedience during his state of trial, if we consider the following things:
1. I might in the first place argue thus: The great goodness of God, so far as it has been manifested in his conduct towards his creatures, seems to plead for it, that man should have some reward of his obedience, some additional gratifications and blessings above the mere continuance of this present life and peace: For it hath not been the way of God in any of his dispensations with the children of men, so far as we can learn from observation or scripture, to set his creatures at work for nothing; 1 Cor. ix. 9, 10. God will have the ox rewarded that treads out the corn by forbidding to muzzle him, and permitting him to eat, and so he will have his ministers rewarded with a maintenance. Ezek. xxix. 19, 20. God bestows all the riches and the spoil of Egypt to reward Nebuchadnezzar and his army for the service which they had served against Tyrus, for they wrought for me saith the Lord. It is described as the known character of God, and what every man is called to believe, that, he is a rewarder of them that diligently seek him: Heb. xi. 6. And it has been his constant course of transaction with his creatures, to encourage them to duty by the promise of some reward above their present state and circumstances: And if it is thus in our fallen state, why should it not be much rather in the state of innocence?
2. I argue thus: God made the soul of man in its own nature immortal: Now if man had continued innocent, and | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
aVEOTION III. S89
fcoDoured the law of God with obedience during all his staie of
Irialy man would have acquired some advances in the knowledge
of God, some improvement of his nature, and greater resem-
blance to G od, by a more intimate acquaintance and converse
with God in his various perfections and works, and some stronger
bias to the love of God and to all holiness, which in itself would
ksve been a natural increase of his happiness. Nor is it to be
supposed, that the blessed God would have presently contra-
dicted the nature of things, and that connexion of causes and
efiects which his own wisdom had just established, that is, the
connexion of holiness and happiness : Nor can we imagine that
he would have forbid the soul of man to be immortal, contrary
to its very nature, in order to have put an end to the life and hap^
C'oess o f so holy and so obedient a creature ; God always loves
iliness so much, that he will reward it where he finds it. And
if man with this improvement of his nature had continued im-
mortal, his happiness had been still greater, and that with-
out end.
3. Gad hath wrought into the nature of man an earnest
derire after life or immortality, and also a desire of a perpetual
change or novelty of pleasures, and that without the diminution
of them. The nature of man would be tired with one everlast-
ing round of the mere repetition of sensible delights, of eating,
drinking, sleeping, working, &c. or even of the more n^fined
delights of the mind, if there were no novelty, no fresh scenes of
pleasure to open upon him ; and yet man could never desire new
pleasures should be less than tliose he enjoyed before. Now since
God hath wrought this appetite or desire of immortality, and of
fresh delights into the very nature of man, it is highly probable '
that Gkxl idho makes nothing in vain, would have raised or tran-
slated him to some scenes of higher felicity, and thus gratified
this desire which himself had wrought in his innocent creature,
after man had paid him so mtich actual honour and obedience in
his state of trial.
4. I might borrow another argtiment from scripture and the
tree of life, which in the New Testament is made a figure of the
advanced happiness of heaven, and the joys which the saints
shall possess there^ Now tliough it be not expressly revealed at
large in so short a history as the third of Genesis, that a blessed
immortality should be the reward of Adam's obedience, yet there
is much reason to suppose that the tree of life could not properly
have been any embjem or figure of eternal life under the cove*
nant of grace, if it had not been an emblem, sign, seal, or '
pledge of this covenant of works, and of this promise which
should have made Adam immortaJ, and unchangeably happy ;
and that probably in the same way as the tree of knowledge of
good and evil was made a sign and pledge of the eVA iVi'^X i\\o>A\ | watts_works_vol_4.pdf | 292 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | honoured the law of God with obedience during all his state of trial, man would have acquired some advances in the knowledge of God, some improvement of his nature, and greater resemblance to God, by a more intimate acquaintance and converse with God in his various perfections and works, and some stronger bias to the love of God and to all holiness, which in itself would have been a natural increase of his happiness. Nor is it to be supposed, that the blessed God would have presently contradicted the nature of things, and that connexion of causes and effects which his own wisdom had just established, that is, the connexion of holiness and happiness: Nor can we imagine that he would have forbid the soul of man to be immortal, contrary to its very nature, in order to have put an end to the life and happiness of so holy and so obedient a creature; God always loves holiness so much, that he will reward it where he finds it. And if man with this improvement of his nature had continued immortal, his happiness had been still greater, and that without end.
3. God hath wrought into the nature of man an earnest desire after life or immortality, and also a desire of a perpetual change or novelty of pleasures, and that without the diminution of them. The nature of man would be tired with one everlasting round of the mere repetition of sensible delights, of eating, drinking, sleeping, working, &c. or even of the more refined delights of the mind, if there were no novelty, no fresh scenes of pleasure to open upon him; and yet man could never desire new pleasures should be less than those he enjoyed before. Now since God hath wrought this appetite or desire of immortality, and of fresh delights into the very nature of man, it is highly probable that God who makes nothing in vain, would have raised or translated him to some scenes of higher felicity, and thus gratified this desire which himself had wrought in his innocent creature, after man had paid him so much actual honour and obedience in his state of trial.
4. I might borrow another argument from scripture and the tree of life, which in the New Testament is made a figure of the advanced happiness of heaven, and the joys which the saints shall possess there. Now though it be not expressly revealed at large in so short a history as the third of Genesis, that a blessed immortality should be the reward of Adam’s obedience, yet there is much reason to suppose that the tree of life could not properly have been any emblem or figure of eternal life under the covenant of grace, if it had not been an emblem, sign, seal, or pledge of this covenant of works, and of this promise which should have made Adam immortal, and unchangeably happy; and that probably in the same way as the tree of knowledge of good and evil was made a sign and pledge of the evil that should | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
280 RUIN AND RECOTEfiT^ &C.
GoiDc upon hiiDy if he disobeyed his Maker. Upon the whole
therefore^ it is highly rational to conclude^ that if man had con-
tinned innocent^ his pleasures would have been increased, and his
life immortal.
VI. This covenant is justly supposed to reach to his poste*
rity, and include his offspring as well as himself in this manner,
viz. if man continued in his state of obedience, and thereby con-
iBrmed or advanced himself in the image and favour of his Ma-
ker, and secured immortal life to himself, by his obedience dur-
ing the appointed time of his trial, he should also propagate his
o^pring perhaps in that established or advanced aegree of the
divine image and favour, or at least in the security of immortal
life and happiness to them : But if man should bring a sinful taint
and vicious disorder upon his nature, and diseases and death
upon his animal body, by tasting some forbidden pleasure, and
sinning against God, that he should not only lose this image and
favour of God himself livith all his privileges, but that he should
beget his offspring in his own sinful likeness j and in his own un-
happy circumstances, despoiled of tlie image and favour of God,
and of the privileges wiiich tiieir father enjoyed during his inno«
cency. Now tiicre is no injustice in this appointment : Because
Jife as well as death was contained in the covenant ; and the ad-
vantages which were to be enjoyed by the obedience of the first
man, and liis posterity, were as great or greater tlian the disad-
vantages which should attend his disobedicnci^.
And as there was no injustice in it, so it may be proved, that
it was an instance of divine goodness to mankind : For when
one man was set Up as a common head of multitudes, he must
be supposed to have so much the stronger obligationuipon his
mind to obedience, in order to preserve and secure the nappiness
of those multitudes, which should sjiriug from him as well as
his own, and which would be involved in his misery, in case be
disobeyed. No single person standing the test of obedieaee to
obtain his own single happiness, can be supposed to have an
equal motive to diligence and watchfulness, and duty, with that
roan who was entrusted both with his own welfare, and with the
welfare of millions.
And besides, it was a further instance of divine goodness as
well as wisdom, to entrust that very man with the fate of man-
kind, who was to be the father and fountain of all their race ;-
For all the kind endearing thoughts that arise from the relation
of a father, must a<ld abundmt weight to the obligations and the
solicitudes which lay uj)on hitn to continue in his state of iuuo-
conce and obedience. If he had mcTcly been appointed to be
the representative of millions who were no way a-kin to him, it
must have lain with nuich concern upon the heart of a good and
iuaocent mau^ as the first man vr;i^, lo oblige him to watchfulness | watts_works_vol_4.pdf | 293 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | come upon him, if he disobeyed his Maker. Upon the whole therefore, it is highly rational to conclude, that if man had continued innocent, his pleasures would have been increased, and his life immortal.
VI. This covenant is justly supposed to reach to his posterity, and include his offspring as well as himself in this manner, viz. if man continued in his state of obedience, and thereby confirmed or advanced himself in the image and favour of his Maker, and secured immortal life to himself, by his obedience during the appointed time of his trial, he should also propagate his offspring perhaps in that established or advanced degree of the divine image and favour, or at least in the security of immortal life and happiness to them: But if man should bring a sinful taint and vicious disorder upon his nature, and diseases and death upon his animal body, by tasting some forbidden pleasure, and sinning against God, that he should not only lose this image and favour of God himself with all his privileges, but that he should beget his offspring in his own sinful likeness, and in his own unhappy circumstances, despoiled of the image and favour of God, and of the privileges which their father enjoyed during his innocency. Now there is no injustice in this appointment: Because life as well as death was contained in the covenant; and the advantages which were to be enjoyed by the obedience of the first man, and his posterity, were as great or greater than the disadvantages which should attend his disobedience.
And as there was no injustice in it, so it may be proved, that it was an instance of divine goodness to mankind: For when one man was set up as a common head of multitudes, he must be supposed to have so much the stronger obligation upon his mind to obedience, in order to preserve and secure the happiness of those multitudes, which should spring from him as well as his own, and which would be involved in his misery, in case he disobeyed. No single person standing the test of obedience to obtain his own single happiness, can be supposed to have an equal motive to diligence and watchfulness, and duty, with that man who was entrusted both with his own welfare, and with the welfare of millions.
And besides, it was a further instance of divine goodness as well as wisdom, to entrust that very man with the fate of mankind, who was to be the father and fountain of all their race: For all the kind endearing thoughts that arise from the relation of a father, must add abundant weight to the obligations and the solicitudes which lay upon him to continue in his state of innocence and obedience. If he had merely been appointed to be the representative of millions who were no way a-kin to him, it must have lain with much concern upon the heart of a good and innocent man, as the first man was, to oblige him to watchfulness | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QX7ESTI0N III. 887
io his duty ; b ut when every one of these millions is his own off-
spring, the obligation is enhanced by all the tenderness of a
father, and all the solicitude that an innocent and benevolent
father must be supposed to have for the welfare of those who
should spring from him. And it is possible also that all this
might be set before the first man in a very stropg light by God,
his Creator; he might be informed that he snould have a large
posterity, and that they should all stand and be happy, or iall
and be miserable, together with himself.
VII. Man being furnished with all these principles and pow-
ers to e nable him to stand his ground an;ainst temptation, with
all these strong and tender obUgations to secure his own happi-
ness Mnd the happiness of his offspring, was put into a state of
trial, that he might acquire tlie rewards promised to obedience,
snd do honour to the governing justice and authority of God,
whne he was procuring happiness to himself and his oftspriiig.
VIII. Unhappy man, tliough placed in these advantageous
circurostances, yet gave way to the allurements of sense or appe-
tite or passion, by neglecting his watch, he grew unattentive to
the command, the promise, and the threatened |>enahy, he
hearkened perhaps to the temptations of some evil spirit^ he rashly
determined on the side of sense and appetite, he ventured to
break his Maker's law, lost his innocence and hap))incs9, his
Maker's image and his favour.* It is no wonder that he lost his
Maker's favour, for tliat depended upon the condition of obey-
ing his Maker' Si command : When man had faileil of his duty in
the day of trial, God, the Governor and the Judge, does not
and will not treat him with the favour which he shewed him in
the days o|[ his iunoccnce and obedience. And we may reason-
ably suppoi^, tliat God who made hhnself and his goodness
koown to his innocent creature, and conversed with him in a
friendly manner, forsook his disobedient creature and departed
from him, and gave him none of tiiose kind visits or comforts
which perliaps he might enjoy before, nor had he sufficient en-
couragement to e xpect divine assistances in case of any future
dsogers or temptations^. Nor is it strange, that man should
# Objection. But whatever suppositions may be nade by oar fancy or
reasoning, yet this could not be the real condition of man after his sin, to be thus
forsaken of God, &r. becatse God, as a teiidtfr Father of our first parents, was
Careful to guard and chfr>sh their bodies 6y ciolhins; iAcm, and he gave them a pro-
Bite of mercy and a Saviour immediitely ; Oen. iii. 15. and the special aids of
i'lf grace on many •ccasions were vouchsafed to men. He revealed a gospel to
iheoi, or a way of salvation, and has been ever since multiplying insiancet of
foodoets and grace towards them : This appears throughout the whole bible, to
tbatoor only holding up the bible refutes this opinion.
Answer. The great God considered as a righteous Governor of the worW,
and upon the fuot of bis broken law, which pronounces inhulation and mraik
H^timt every soul that doth amist, may be wrll said to forsake bis disobedient crea-
, ture, and that without cocouragemeut to expect divine asiitlauctu, (i;.c. T\m%% | watts_works_vol_4.pdf | 294 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | in his duty; but when every one of these millions is his own offspring, the obligation is enhanced by all the tenderness of a father, and all the solicitude that an innocent and benevolent father must be supposed to have for the welfare of those who should spring from him. And it is possible also that all this might be set before the first man in a very strong light by God, his Creator; he might be informed that he should have a large posterity, and that they should all stand and be happy, or fall and be miserable, together with himself.
VII. Man being furnished with all these principles and powers to enable him to stand his ground against temptation, with all these strong and tender obligations to secure his own happiness and the happiness of his offspring, was put into a state of trial, that he might acquire the rewards promised to obedience, and do honour to the governing justice and authority of God, while he was procuring happiness to himself and his offspring.
VIII. Unhappy man, though placed in these advantageous circumstances, yet gave way to the allurements of sense or appetite or passion, by neglecting his watch, he grew unattentive to the command, the promise, and the threatened penalty, he hearkened perhaps to the temptations of some evil spirit, he rashly determined on the side of sense and appetite, he ventured to break his Maker’s law, lost his innocence and happiness, his Maker’s image and his favour. It is no wonder that he lost his Maker’s favour, for that depended upon the condition of obeying his Maker’s command: When man had failed of his duty in the day of trial, God, the Governor and the Judge, does not and will not treat him with the favour which he shewed him in the days of his innocence and obedience. And we may reasonably suppose, that God who made himself and his goodness known to his innocent creature, and conversed with him in a friendly manner, forsook his disobedient creature and departed from him, and gave him none of those kind visits or comforts which perhaps he might enjoy before, nor had he sufficient encouragement to expect divine assistance in case of any future dangers or temptations*. Nor is it strange, that man should
* Objection. But whatever suppositions may be made by our fancy or reasoning, yet this could not be the real condition of man after his sin, to be thus forsaken of God, &c. because God, as a tender Father of our first parents, was careful to guard and cherish their bodies by clothing them, and he gave them a promise of mercy and a Saviour immediately; Gen. iii. 15. and the special aids of his grace on many occasions were vouchsafed to men. He revealed a gospel to them, or a way of salvation, and has been ever since multiplying instances of goodness and grace towards them: This appears throughout the whole bible, so that our only holding up the bible refutes this opinion.
Answer. The great God considered as a righteous Governor of the world, and upon the foot of his broken law, which pronounces tribulation and wrath against every soul that doth amiss, may be well said to forsake his disobedient creature, and that without encouragement to expect divine assistance, &c. These | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
288 ftClK AND llECOVEftY, &C.
lose his Maker's image by ioduleing one sin ; f or his nature
itself became TiUated by this one smful action, which may be
accounted for several ways :
I. By acting contrary to the principle or habit of holiness
which was in his soul, he Tiolated and weakened this habit or
principle of holiness : It was a b old venture for him to allow so
much as a debate within himself, wbether he should disobey his
Maker or no : But by actually cheating or contradicting his con-
science, and by sinning against the ught of liis innocent stale,
and his own mind, and reason, he broke the inward spring of
conscience and virtue, if I may so express it, which gave him
before a constant bent and propensity to holine^ and obedience :
As we find at this day, when persons of a religious education
once violate the restraints of their own mind, and break the bars
of conscience, they render its force much weaker for time to
come, and go on to act contrary to it with still greater ease and
freedom.
3. When man had once sinned against his Maker, his heart
roust necessarily misgive him, and his guilty fears continuallj
arise: His reason and conscience must tell him, that he was an
ofiender, a rebel-creature, and that his Maker had a right to
resent his crime ; and how terrible that resentment miglit be, he
knew not. Thenceforward he looked upon God with an eye oj
fear and dread rather than with an eye of love : He might pro-
bably despair of mercy when he came soberly to bethink himself,
how great was his crime against a God of such majesty and sucb
goodness, who was the spring of his being and comforls, as well
as his righteous Governi^r and his Judge : And then he could
no longer love that God of whose mercy he desp^ed. And
thus by losing the sense of the love of God to him, and by im-
pairing or d estroying the principle of love to God in his own
soul, he lost, impaired or destroyed the truest and the best prin-
ciples of a ll holiness and obedience, lie could look upon God
no longer as a f riend whom he was wont to approach with comfort
and delight, but he rather avoided his company y and feared or
hated all converse with him, as an almighty enemy ; and the fur-
ther he d eparted from God, the more did the power of sin increase
iu him, and the love of God died.
are the represeotitiooi of the bible conceroing God^ deafing with lioful mei
OJ 'yjn% vnder the guilt qf the btoken late ; Rom. iii. 19* Bpb. ii. 3. And io tki»
vitw eveo the elect tbeinieUei are cftlled Children qf vrath hff n atwe even Mt
others ; ooiwithstaDding that God bad provided a coveoaot of grace, whereby
fnuliitudes of fallen mankind should be recovered and saved : And he manifested
it to our first parents and their descendants in various degrees and on severs!
occasioajt, even soon afrer the fall. All this provision therefore for the good of
man in this liff , or for the salvation of him hereafter, does not hinder the terip*
lure from representing men in their fallen estate under the broken Uw of wwiH
MS miserable and destitute of God's Ctvour, and without hope. | watts_works_vol_4.pdf | 295 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | lose his Maker's image by indulging one sin; for his nature itself became vitiated by this one sinful action, which may be accounted for several ways:
1. By acting contrary to the principle or habit of holiness which was in his soul, he violated and weakened this habit or principle of holiness: It was a bold venture for him to allow so much as a debate within himself, whether he should disobey his Maker or no: But by actually cheating or contradicting his conscience, and by sinning against the light of his innocent state, and his own mind, and reason, he broke the inward spring of conscience and virtue, if I may so express it, which gave him before a constant bent and propensity to holiness and obedience: As we find at this day, when persons of a religious education once violate the restraints of their own mind, and break the bars of conscience, they render its force much weaker for time to come, and go on to act contrary to it with still greater ease and freedom.
2. When man had once sinned against his Maker, his heart must necessarily misgive him, and his guilty fears continually arise: His reason and conscience must tell him, that he was an offender, a rebel-creature, and that his Maker had a right to resent his crime; and how terrible that resentment might be, he knew not. Thenceforward he looked upon God with an eye of fear and dread rather than with an eye of love: He might probably despair of mercy when he came soberly to bethink himself, how great was his crime against a God of such majesty and such goodness, who was the spring of his being and comforts, as well as his righteous Governor and his Judge: And then he could no longer love that God of whose mercy he despained. And thus by losing the sense of the love of God to him, and by impairing or destroying the principle of love to God in his own soul, he lost, impaired or destroyed the truest and the best principles of all holiness and obedience. He could look upon God no longer as a friend whom he was wont to approach with comfort and delight, but he rather avoided his company, and feared or hated all converse with him, as an almighty enemy; and the further he departed from God, the more did the power of sin increase in him, and the love of God died.
are the representations of the bible concerning God's dealing with sinful men as lying under the guilt of the broken law; Rom. iii. 19. Eph. ii. 3. And in this view even the elect themselves are called Children of wrath by nature even as others; notwithstanding that God had provided a covenant of grace, whereby multitudes of fallen mankind should be recovered and saved: And he manifested it to our first parents and their descendants in various degrees and on several occasions, even soon after the fall. All this provision therefore for the good of man in this life, or for the salvation of him hereafter, does not hinder the scripture from representing men in their fallen estate under the broken law of works, as miserable and destitute of God's favour, and without bope. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
389
QUESTION HI.
3. By indulgence of some sinful appetite or passion, con-
trary to t he dictates of reason and judgment, he vfc koned his
reasoning powers, and gave such a loose to passion and sense
after ibis victory that it more easily prevailed over him in all fol-
lowing instances, as is common in his posterity even to this day :
Reason opposed and beclouded by strong passion loses its clear-
ness of j udgment ; and when it is abused and disolioyed, and
eoanteracted by sensual powers, it grows weaker in all its exer-
cises about truth and duty, and its natural and original influence
to govern our acliona is greatly diminished. The more frequent*
ly w e indulge an act of sin, the more are we blinded in our true
judgment concerning the rule of duty and our violation of it, and
the more sensible fiower does sin gain over us : Then every
Bew temptation woi;ks *with greater efficacy, and repeats its
sssaults witli more success : And these victories of sin over the
fallen creature, roust be still more easy and frequeivt ; when he
hath lost all just grounds to expect any manner of divine aids or
ioAiiences. Thus it i s easy to conceive, how man by committing
one sin against his conscience, and by cheating or violating his
own reason, by indulging liis appetites or passions to prevail
over his understanding, and losing his sense of his Maker's
favour, was quickly deprived both of his holiness and his peace,
his virtue and his happiness. His judgment and reason being
weakened by his abuse of them, are more easily imposed upon
for ever after, and more liable to be deceived in matters of sin
sad duty, and the restraints of reason and conscience being
enfieebled, temptation prevails upon him continually.
IX. Then sinful and miserable man going on to propagate
bis kind, according to the law of creation in his own image, and
sceording to the constitution and covenant betwoon God and man,
producecTall his race in the same degenerate, sinful and misera-
ble state, and circumstances, whereinto he had pluns^ed himself.
Thus mankind are born with evil inclinations, and in the ruin
tnd dishonour of their nature without the divine favour, and
without the divine image, cast out of his covenant of love,
thoughtless of God, or averse to him, vain and sensual in their
desires, exposed to ten^ptations from within and from without,
and without any claim or just pretence to divine aid or protection.
They are led away by the principles of flesh and sense from early
years in opposition to the principles of reasion, and to the law of
holiness • Thai r j udgment is blinded and biassed on the side of
appetite and passion, they are often deceived, and they take
delight in their delusions : Truth and duty become less natural
to them, and less inviting : Tliey winder in quest of kiappincss
among sensible things, and immerse themsf^Iven in vice and folly;
they grow up in sin, they rebel against their Afaker, they throw
themselves still more, mnl further out of the favour of God^V^^
Vol. iv- T | watts_works_vol_4.pdf | 296 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | 8. By indulgence of some sinful appetite or passion, contrary to the dictates of reason and judgment, he weakened his reasoning powers, and gave such a loose to passion and sense after this victory that it more easily prevailed over him in all following instances, as is common in his posterity even to this day: Reason opposed and beclouded by strong passion loses its clearness of judgment; and when it is abused and disobeyed, and counteracted by sensual powers, it grows weaker in all its exercises about truth and duty, and its natural and original influence to govern our actions is greatly diminished. The more frequently we indulge an act of sin, the more are we blinded in our true judgment concerning the rule of duty and our violation of it, and the more sensible power does sin gain over us: Then every new temptation works with greater efficacy, and repeats its assaults with more success: And these victories of sin over the fallen creature, must be still more easy and frequent; when he hath lost all just grounds to expect any manner of divine aids or influences. Thus it is easy to conceive, how man by committing one sin against his conscience, and by cheating or violating his own reason, by indulging his appetites or passions to prevail over his understanding, and losing his sense of his Maker's favour, was quickly deprived both of his holiness and his peace, his virtue and his happiness. His judgment and reason being weakened by his abuse of them, are more easily imposed upon for ever after, and more liable to be deceived in matters of sin and duty, and the restraints of reason and conscience being enfeebled, temptation prevails upon him continually.
IX. Then sinful and miserable man going on to propagate his kind, according to the law of creation in his own image, and according to the constitution and covenant between God and man, produced all his race in the same degenerate, sinful and miserable state, and circumstances, whereinto he had plunged himself. Thus mankind are born with evil inclinations, and in the ruin and dishonour of their nature without the divine favour, and without the divine image, cast out of his covenant of love, thoughtless of God, or averse to him, vain and sensual in their desires, exposed to temptations from within and from without, and without any claim or just pretence to divine aid or protection. They are led away by the principles of flesh and sense from early years in opposition to the principles of reason, and to the law of holiness: Their judgment is blinded and biassed on the side of appetite and passion, they are often deceived, and they take delight in their delusions: Truth and duty become less natural to them, and less inviting: They wander in quest of happiness among sensible things, and immerse themselves in vice and folly; they grow up in sin, they rebel against their Maker, they throw themselves still more, and further out of the favour of God, by | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
800 KUIN AND E£C0T£RT9 &C.
fresh disobedience, and thence arise the iniquities and the miseries
of the inhabitants of this world, even from their youngest years,
to death and the grave.
X. To make it yet further appear, that mankind from their
infancy and early years are under tokens of the displeasure of
Gk>d on the account of sin, let it b e considered here, that the first
man who sinned might be justly deprived of some of^his former
blessings by God himself, as a direct punishment of his own sin,
as well OS by natural consequence he lost others of them : T his
is evident from what is said betbre. Now except the mere con-
sciousness of s in, the shame and pain of self-reflection, or
anguish of conscience, which is the natural effect of personal guift,
and belongs only to the personal transgressor, what Js there of
all the blessings which the firist man is supposed to lose either by
natural consequence, or to be deprived of as forfeited to his
Maker's justice, which his chiklrcu do not also lose ? They
seem plainly to be deprived of them by reason of this, sin of their
parent, because they are blessings which they would have been
possessed of, if their parent had stood innocent. Let us enquire
into particulars : Are they weakened in their understanding as
well as he ? Hath not their a])pctite and passion too of^en a
su))erior and prevailing power over tlieir reason as well as his ?
Are not their thoughts and inclinations early immoral, cartifil and
sensual and averse from God and tilings spiritual ? Are not tlieir
wills perverse and corrupt ? Are not the evil principles of pride,
malice, revenge, envy, working in them hy nature ? Are they
not subject to jmwerful temptations on all sides, which are gene*
rally too strong for them ? Are they not liable to diseases, to
injuries from other creatures, to wounds, pains and poverty, to
hunger^ thirsty and uakednessy to nuseries of every kind, and to
death itself, as well as their first parent ? If therefore all the
natural evils, which fall upon, or are inflicted on the first siuner,
on account of his moral evil, fall also on his posterity, always
excepting anguish of conscience aud. self- reflection, is it not evi-
dent that they are joined with him in his fall, and that they are
fallen from their Maker's image and favour together with liim \
For we can never suppose they all would have been naturally, or
from (heir nativity, so vicious, and subject to so many miseries,
and so destitute of blessings, had they been propagated by a
parent who had continued in the perfect favour and image of
his Maker.
XI. Nor is it strange to suppose, nor is it hard to conceive,
that this universal taint or infection, this general degeneracy and
desolation of human nature, both with regard to sin and misery,
should be conveyed according to an original, wise and holy con-
stitution ofG od by the means of natural generation from ouemao
, t o all ills posterity ; f or we sec the very same thing actually done | watts_works_vol_4.pdf | 297 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | fresh disobedience, and thence arise the iniquities and the miseries of the inhabitants of this world, even from their youngest years, to death and the grave.
X. To make it yet further appear, that mankind from their infancy and early years are under tokens of the displeasure of God on the account of sin, let it be considered here, that the first man who sinned might be justly deprived of some of his former blessings by God himself, as a direct punishment of his own sin, as well as by natural consequence he lost others of them: This is evident from what is said before. Now except the mere consciousness of sin, the shame and pain of self-reflection, or anguish of conscience, which is the natural effect of personal guilt, and belongs only to the personal transgressor, what is there of all the blessings which the first man is supposed to lose either by natural consequence, or to be deprived of as forfeited to his Maker's justice, which his children do not also lose? They seem plainly to be deprived of them by reason of this sin of their parent, because they are blessings which they would have been possessed of, if their parent had stood innocent. Let us enquire into particulars: Are they weakened in their understanding as well as he? Hath not their appetite and passion too often a superior and prevailing power over their reason as well as his? Are not their thoughts and inclinations early immoral, carnal and sensual and averse from God and things spiritual? Are not their wills perverse and corrupt? Are not the evil principles of pride, malice, revenge, envy, working in them by nature? Are they not subject to powerful temptations on all sides, which are generally too strong for them? Are they not liable to diseases, to injuries from other creatures, to wounds, pains and poverty, to hunger, thirst, and nakedness, to miseries of every kind, and to death itself, as well as their first parent? If therefore all the natural evils, which fall upon, or are inflicted on the first sinner, on account of his moral evil, fall also on his posterity, always excepting anguish of conscience and self-reflection, is it not evident that they are joined with him in his fall, and that they are fallen from their Maker's image and favour together with him? For we can never suppose they all would have been naturally, or from their nativity, so vicious, and subject to so many miseries, and so destitute of blessings, had they been propagated by a parent who had continued in the perfect favour and image of his Maker.
XI. Nor is it strange to suppose, nor is it hard to conceive, that this universal taint or infection, this general degeneracy and desolation of human nature, both with regard to sin and misery, should be conveyed according to an original, wise and holy constitution of God by the means of natural generation from one man to all his posterity; for we see the very same thing actually done | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
QUEI^nON IV. SOI
continQallf , i n God's wise and holy providence. Do we not find
the same sort of vice and iniquity, of disease and death, trans-
mitted from parents to children, and that sometimes for mady
Sttocessive generations ? As for instance :
1. In sins. How often do we find a proud, a passionate, a
iatse, a malidous temper, a lewd or a sottish inclination, trans-*
mitted firom parents to children ; so, that the features of their
faces are scarcely so much copied out in the ofispring: as the vices
of t heir nature ? And in some houses from age to age, there is a
race of drunkards or aduUerers, of cheats or thieves, of cruel»
ptMid and malicious wretches continued in the world.
2. In miseries. How common a thing is i t also to have tht
govt, the scurvy, the stone conveyed down from one generatioa
to another ? How does the king's-evil descend to distant poste*
rity ? How often does frenzy or madness run in the blood, and
taint whole families ? How frequently do the diseases of an
iafamous name, derived from the lewdness of predecessors, mako
the lives of tlieir ofispring short and miserable ? And how many
iastances are there of a great part of a household that from ona
generation to another die of the small-pox, or a consumption of
tiie longs, in their youth, or in the midst of tfa%ir days ?
Now these are evident and unquestionable matters of fact
with regard to particular sins and miseries, diseases and death ;
these things are certain beyond all contest, and Why may wa
Bot easily suppose the same matter of fact to be true with regard
to the general depravation, misery and mortality of human na-
ture ? Though the evidences of this genera] contagion may not
appear qdite so plain and so obvious, and within the grasp of our
survey, yet perhaps reason may have as forcible arguments for
it, a nd by this parallel instance may more easily solve the con«
duct of providence in this universal depravation of nature.
And indeed I think such parallel instances never would have
been found among mankind, were it not for the first and general
oiHidemnation which came on all men by the sin of some first pa-
rent, and the general depravation of all in that one head of our
race ; on which the next question proceeds.
QoEST. IV. — But has it not an appearance of Injustice in the
Creator and Governor of the JVmJd, to make so many
Millions suffer J o r the Sin of One?
Answer. This appearance of injustice is in ^some measure
relieved, if you consider this one man to be the natural head
tfld fountain of all the rest ; even as a sickly and weakly animal
auioug the brute creatures propagates a race o£ CeeVAe an4 vwdiX'^ | watts_works_vol_4.pdf | 298 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | continually, in God's wise and holy providence. Do we not find the same sort of vice and iniquity, of disease and death, transmitted from parents to children, and that sometimes for many successive generations? As for instance:
1. In sins. How often do we find a proud, a passionate, a false, a malicious temper, a lewd or a sottish inclination, transmitted from parents to children; so, that the features of their faces are scarcely so much copied out in the offspring as the vices of their nature? And in some houses from age to age, there is a race of drunkards or adulterers, of cheats or thieves, of cruel, proud and malicious wretches continued in the world.
2. In miseries. How common a thing is it also to have the gout, the scurvy, the stone conveyed down from one generation to another? How does the king's-evil descend to distant posterity? How often does frenzy or madness run in the blood, and taint whole families? How frequently do the diseases of an infamous name, derived from the lewdness of predecessors, make the lives of their offspring short and miserable? And how many instances are there of a great part of a household that from one generation to another die of the small-pox, or a consumption of the lungs, in their youth, or in the midst of their days?
Now these are evident and unquestionable matters of fact with regard to particular sins and miseries, diseases and death; these things are certain beyond all contest, and why may we not easily suppose the same matter of fact to be true with regard to the general depravation, misery and mortality of human nature? Though the evidences of this general contagion may not appear quite so plain and so obvious, and within the grasp of our survey, yet perhaps reason may have as forcible arguments for it, and by this parallel instance may more easily solve the conduct of providence in this universal depravation of nature. And indeed I think such parallel instances never would have been found among mankind, were it not for the first and general condemnation which came on all men by the sin of some first parent, and the general depravation of all in that one head of our race; on which the next question proceeds.
Quest. IV.—But has it not an appearance of Injustice in the Creator and Governor of the World, to make so many Millions suffer for the Sin of One?
Answer. This appearance of injustice is in some measure relieved, if you consider this one man to be the natural head and fountain of all the rest; even as a sickly and weakly animal among the brute creatures propagates a race of feeble and sickly | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
2M tcxN AKi> tscotntt &e.
animals, iccording to the common law of ereatum fnd propags*
tion, viz. that every creature should produce its own likeDess in
nature and quality : A nd the ofllpring are exposed to the niisera-
ble consequences of those diseases, or sickly qualities which the
parent animal communicates to them tog;ether with their natures*
And if it should be thoi^t hard or unjust, that a race of intel-
ligent bdngs should be naturally subject to these laws of animal
propagation, together with all the sinful and miserable conse-*
quences Of it, yet the supposition of the first man being set up
as a represen^tive, a sntety, or federal head of his posterity,
as well as he was their naturaf father, wilt do much toward the
removal of all remaining appearances of injustice in this part oi
the providence aiid government of God.
Add indeed, I must confess, it is my present opinion, thai
the mete doctrine of the animal propagation of man, aoccnrding
to the natural law of creation, is not a sufficient relief to thii
diiBculty, trithout suppoaiing the first father of mankind to be fe
common federal head and representative of his posterity, as well
as the natural spring and fountain of them. And the reason ii
this * BecHu^e if tliis scene of misery arise merely from the first
parent being the natural spring of his race, it seems to impead
the goodness and equity of God, who has constituted this na-
ture by a ' mere arbitrary act of his will : But if it arise fron
this federal headship, then it is owing to man's sin and God*i
rectoral justice and wisdom, punishing tliat sin according te
this covenant*. But these two suppositions put together, 1
think, do best absolve and clear the conduct of providence^
and the divine government from all imputations of injustice;
especially if we consider and remember the follovring things :
I. Happiness might have been secured to all mankind
by this constitution, as well as forfeited and lost. If there
was on one side so great a risk as the innocence, welfare and
happiness of mankind entrusted with one person, so that sin liod
misery would be brought upon millions if he sinned and lost the
image of God and his favour, there was as great an advantage
allowed on the other side to all mankind, even the everlasting
security of their innocence, welfare and happiness, if this one
person continued in his obedience, and preserved himself in
the image and favour of his Maker : And there appears, so far
as we can judge, to be so much equity in this constitution, that if
we had no intimation of this account of thini^s from scripture, jret
tlie reason of the thing inclines us to believe, that this migU
* If it should be ohjectfd, that this federal headship is an act of Go4^
irbitrary will as well as the natural headship, and so both cases are ahke ; 1 ^^
s^er, that the federal headship is a most aligible thing to all their p.)tterity, i(
all had been present to give their consent to it ; and fur that reason I call itMt*
rah Bat A mete arbitrary act of the God of nature seems lo carry abii^
imputMtioa on God. | watts_works_vol_4.pdf | 299 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | animals, according to the common law of creation and propagation, viz. that every creature should produce its own likeness in nature and quality: And the offspring are exposed to the miserable consequences of those diseases, or sickly qualities which the parent animal communicates to them together with their natures. And if it should be thought hard or unjust, that a race of intelligent beings should be naturally subject to these laws of animal propagation, together with all the sinful and miserable consequences of it, yet the supposition of the first man being set up as a representative, a surety, or federal head of his posterity, as well as he was their natural father, will do much toward the removal of all remaining appearances of injustice in this part of the providence and government of God.
And indeed, I must confess, it is my present opinion, that the mere doctrine of the animal propagation of man, according to the natural law of creation, is not a sufficient relief to this difficulty, without supposing the first father of mankind to be a common federal head and representative of his posterity, as well as the natural spring and fountain of them. And the reason is this: Because if this scene of misery arise merely from the first parent being the natural spring of his race, it seems to impeach the goodness and equity of God, who has constituted this nature by a mere arbitrary act of his will: But if it arise from this federal headship, then it is owing to man's sin and God's rectoral justice and wisdom, punishing that sin according to this covenant*. But these two suppositions put together, I think, do best absolve and clear the conduct of providence, and the divine government from all imputations of injustice; especially if we consider and remember the following things:
1. Happiness might have been secured to all mankind by this constitution, as well as forfeited and lost. If there was on one side so great a risk as the innocence, welfare and happiness of mankind entrusted with one person, so that sin and misery would be brought upon millions if he sinned and lost the image of God and his favour, there was as great an advantage allowed on the other side to all mankind, even the everlasting security of their innocence, welfare and happiness, if this one person continued in his obedience, and preserved himself in the image and favour of his Maker: And there appears, so far as we can judge, to be so much equity in this constitution, that if we had no intimation of this account of things from scripture, yet the reason of the thing inclines us to believe, that this might
* If it should be objected, that this federal headship is an act of God's arbitrary will as well as the natural headship, and so both cases are alike; I answer, that the federal headship is a most eligible thing to all their posterity, if all had been present to give their consent to it; and for that reason I call it federal: But a mere arbitrary act of the God of nature seems to carry a harder imputation on God. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] | |
UrESnON IV. 203
frobably le the original appointment of God,, the ri^hteoua-
Governor of the world. To enforce this sentiment, let us con-
itder, that if the first man, who stood the surety of his posterity,
tuid fulfilled the obedience required during all his time of trial,
it would have appeared as an hardaliip upon all his |M)s(erity
to have had each of them a single state of dangerous trial*
imposed upon tliem too, which might have exposed them to
temptation, guilt and misery: For since it is plain upon such
I constitution, that they were to be involved in the guilt and
misery of the first man, if he did not go through his trial
well, and maintain his innocence and obedience ; i t seems rea-
ionable also, that if he did finish his state of trial well, the
advantage of it should have redounded to all those who stood
Kpresented in and by him, and confirmed their happiness.
You will say, what then would have become of all the miU
lions of mankind ia succeeding generations ? I answer, They
night have been srized as Enoch was, and translated to tho
upper world after some appointed time of o bedience here on earth.
You will query then.
Query. " Would not this time of obedience have been a
season of trial to them ?'* I answer. Not a state of dangerous
trial, whether they should be liappy or miserable^ but a season
of proper trial and exercise of obedience to prepare tliem for
diflfercnt degrees of advancement in heavenly places, according
to their fidelity and diligence. And by the way let it be ob-
lerved, that if the first man had maintained his innocence, and
hisposterity beeor established therein, no man would hive com-
plaiued of it, b ut with thankfulness all would have accepted it
as a divine favour and a happy covenant.
2. Remember what was before hinted, that this was the
aiost probable and the safest way, to secure liappincHs to man-
kind by o ne man^s having ihis vast and important trus< cunimitted
to him, viz. The innocence and happiness of ull liis posterity ;
for he was thereby laid under much strousfcr ohli^iUious to
mUch and guard against every temptation, and to u>e more
* Doth tbtt man write the S'nc*»re S'lije of his own mind And conscience,
wlio cbsrfcs these expreMiunt about *< a Haneftniuji trial fitr Adw>m^ postcritv if
Adam bad tCood/' wnn Una auppiHitiMn or iiirfrr-oc**, thR. <* w(> are none uf us
upoo a state of trial now, and tbdit y^cUm .iloiie was upon trial fur u» all ?'* and
yet to the w that he means this iinju%t reosiirf, he sp* :)ci« almotit t»o pay;*'^ to
prarc, that we are in a stat#* o «riil n »^, I'^rause th'^e it a day of judgment
ttming, when every single person *huli be rewo'deri ncctrdin^ to his teorks. But let
sock a man kooWy ihal we huvr fv r o>'iit-d dod rart 'I, that we are m a state of
personal trial at present, and .hat *iie 'lay of ^udtC'n«Mi( is deg'gned to deride that
iaportaot CTent. But let it bt- rfmfmhered •.-, , thni ihi« m upon the fnot of a
■sv oofCDant proposed to the world »ince ihe fM of Adam, not that old coTenant
* vktrebf Adam was tri«d, and havii;g broken ii bf lio, was cond^mtikeA sua^
forfeited hh immortality, and hjf other bleisingt both (ot Yk\ia»c\i ilu'^
^ posterity*
T 3 | watts_works_vol_4.pdf | 300 | 635 | 635.52 | 1,231.2 | Internet Archive PDF 1.4.25; including mupdf and pymupdf/skimage | D:20240625100741Z | The works of the Rev. Isaac Watts D.D. in nine volumes | https://archive.org/details/worksrevisaacwa04wattgoog | Watts, Isaac, 1674-1748 | Internet Archive | Dissenters, Religious -- England; Theology -- Early works to 1800; Theology -- History -- 18th century; Dissenters, Religious; Theology; England | D:20240625100741Z | probably be the original appointment of God, the righteous Governor of the world. To enforce this sentiment, let us consider, that if the first man, who stood the surety of his posterity, had fulfilled the obedience required during all his time of trial, it would have appeared as an hardship upon all his posterity to have had each of them a single state of dangerous trial* imposed upon them too, which might have exposed them to temptation, guilt and misery: For since it is plain upon such a constitution, that they were to be involved in the guilt and misery of the first man, if he did not go through his trial well, and maintain his innocence and obedience; it seems reasonable also, that if he did finish his state of trial well, the advantage of it should have redounded to all those who stood represented in and by him, and confirmed their happiness.
You will say, what then would have become of all the millions of mankind in succeeding generations? I answer, They might have been seized as Enoch was, and translated to the upper world after some appointed time of obedience here on earth. You will query then,
Query. "Would not this time of obedience have been a season of trial to them?" I answer, Not a state of dangerous trial, whether they should be happy or miserable; but a season of proper trial and exercise of obedience to prepare them for different degrees of advancement in heavenly places, according to their fidelity and diligence. And by the way let it be observed, that if the first man had maintained his innocence, and his posterity been established therein, no man would have complained of it, but with thankfulness all would have accepted it as a divine favour and a happy covenant.
2. Remember what was before hinted, that this was the most probable and the safest way, to secure happiness to mankind by one man's having this vast and important trust committed to him, viz. The innocence and happiness of all his posterity; for he was thereby laid under much stronger obligations to watch and guard against every temptation, and to use more
* Doth that man write the sincere sense of his own mind and conscience, who charges these expressions about "a dangerous trial for Adam's posterity if Adam had stood," with this supposition or inference, that "we are none of us upon a state of trial now, and that Adam alone was upon trial for us all?" and yet to show that he means this unjust censure, he spreads almost two pages to prove, that we are in a state of trial now, because there is a day of judgment coming, when every single person shall be rewarded according to his works. But let such a man know, that we have ever owned and granted, that we are in a state of personal trial at present, and that the day of judgment is designed to decide that important event. But let it be remembered, that this is upon the foot of a new covenant proposed to the world since the fall of Adam, not that old covenant whereby Adam was tried, and having broken it by sin, was condemned and forfeited his immortality, and his other blessings both for himself and his posterity. | [{"model_id": "zai-org/GLM-OCR", "model_name": "GLM-OCR", "column_name": "markdown", "timestamp": "2026-02-20T01:56:27.011765", "task": "ocr", "temperature": 0.01, "top_p": 1e-05, "repetition_penalty": 1.1, "max_tokens": 8192}] |
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