image imagewidth (px) 2.05k 2.94k | ocr stringlengths 0 4.97k | source_file stringclasses 9 values | page_number int64 1 673 | total_pages int64 553 673 | width float64 491 705 | height float64 763 1.25k | Producer stringclasses 2 values | CreationDate stringclasses 9 values | Title stringclasses 1 value | Keywords stringclasses 9 values | Author stringclasses 1 value | Creator stringclasses 1 value | Subject stringclasses 1 value | ModDate stringclasses 9 values | markdown stringlengths 1 8.22k | inference_info stringclasses 6 values |
|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|---|
S04 IttTIN 4ND RECOTERTy &C.
irig^rous endeavours to maintain his Maker^s imafi^e and
favour, than any single person could be, who bad only bis own
happiness to take care of. By this means all the springs of
benevolence and compassion to fellow-creatures, and all the ten-
derness of p aternal love and pity to a numerous offspring, both
trhich principles doubtless were very strong in innocent man,
were awakened and set at work to guard against sin, ss
as well as* the powers and motives of self-love, and all the
principles of self-preservation : So that this constitotion of
God had not only justice and equity in it, but goodness and
kindness.
S. Let it be considered also, that tliis is a common thing
^mong men, for one person to be a natural representative, and
as it were, to become a trustee or a surety for his posterity
thereby ; b y which means they enjoy or sustain the honours or
the dishonours, the riches or the poverty, which the merit or
crime of their forefather hath procured. If a subject receive
from his prince the honour of nobility, and be made an earl upon
the account of his merit, together with the royal endowment of
a large estate to support the honour, this estate and this honour
will descend together to the latest poKterity, and the eldest male
of his faimily in all ages is an earl, and enjoys the estato which ii
annexed to <^e title. But on the other hand, if a noblemaa
rebel against his king, and is attainted of high treason, or proved
guilty and condemned, he loses his estate and his honour toge-
ther, he l oses the favour of his prince at court, and that nobilitj
which is the image of his prince ; and together with him all hit
posterity are cut off from their pretensions to the honour and the
estate : Nor is this ever counted unrighteous dealing among the
governors of the world, why then should it be imputed as un-
righteous tot he great God who is the Supreme Governor of all
worlds ?
4. I might add also in the last place, that even where a per*
son is not the natural head or fountain of life to others, yet be
may be made their common legal or federal head, their represen-
tative or surety to act for them, so that they shall enjoy tlio
' b enefits of his loyalty and prudence, if he behave and act well,
or shall suffer many miseries if he be guilty of rebellion or folly.
Is not a member of parliament made the representative of the
whole county or town, and entrusted with the liberties of those
whom he represents ? If he assist in making good laws, the
town or county enjoys the benefit of them ; b ut if he join vrith
others to give up his own and their liberties to the hand of a
tyrant, they also become slaves together with himself. So a
plenipotentiary is sent from a republic, suppose from Holland m
Venice^ to transact affairs of war or v»eace, and the whole com-
jQ] unity which made \uiu\Vim ti^\it«%^\iV»)CvH^) ^ti^^s^ ^visia^ ^^^^ | watts_works_vol_4.pdf | 301 | 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 | vigorous endeavours to maintain his Maker’s image and favour, than any single person could be, who had only his own happiness to take care of. By this means all the springs of benevolence and compassion to fellow-creatures, and all the tenderness of paternal love and pity to a numerous offspring, both which principles doubtless were very strong in innocent man, were awakened and set at work to guard against sin, as well as the powers and motives of self-love, and all the principles of self-preservation: So that this constitution of God had not only justice and equity in it, but goodness and kindness.
3. Let it be considered also, that this is a common thing among men, for one person to be a natural representative, and as it were, to become a trustee or a surety for his posterity thereby; by which means they enjoy or sustain the honours or the dishonours, the riches or the poverty, which the merit or crime of their forefather hath procured. If a subject receive from his prince the honour of nobility, and be made an earl upon the account of his merit, together with the royal endowment of a large estate to support the honour, this estate and this honour will descend together to the latest posterity, and the eldest male of his family in all ages is an earl, and enjoys the estate which is annexed to the title. But on the other hand, if a nobleman rebel against his king, and is attainted of high treason, or proved guilty and condemned, he loses his estate and his honour together, he loses the favour of his prince at court, and that nobility which is the image of his prince; and together with him all his posterity are cut off from their preteusions to the honour and the estate: Nor is this ever counted unrighteous dealing among the governors of the world, why then should it be imputed as unrighteous to the great God who is the Supreme Governor of all worlds?
4. I might add also in the last place, that even where a person is not the natural head or fountain of life to others, yet he may be made their common legal or federal head, their representative or surety to act for them, so that they shall enjoy the benefits of his loyalty and prudence, if he behave and act well, or shall suffer many miseries if he be guilty of rebellion or folly. Is not a member of parliament made the representative of the whole county or town, and entrusted with the liberties of those whom he represents? If he assist in making good laws, the town or county enjoys the benefit of them; but if he join with others to give up his own and their liberties to the hand of a tyrant, they also become slaves together with himself. So a plenipotentiary is sent from a republic, suppose from Holland or Venice, to transact affairs of war or peace, and the whole community which made him their representative, either obtain great | [{"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 V. SM
tdvaiitage«, or are exposed to many miscriesi aooording as tbi4^
pleoipolentiary manages his own and their affairs with prudenoe
andfaithfulneitA, or sufl&rs himself to be governed by rash and
fiDolish principles, by negligence or falsehood ? Now if any
person who is not naturally the head and fountain of others* may
be made their federal head or representative, much more may A
nataral head be appointed to represent them.
And if these things are so far from being charged with in-;
justice in the common aflfah's of men, that they seem as it were
necessary in some cases from the nature of things, why should
it be reckonefl unjust with God to deal with man in the
same manner ? And why may not all mankind with the same
reason be said to fall into condemnation and ruin in their na-
tural and federal head, and yet the great God be just and
righteous*?
Quest. V. — Though the Justice of these Trankltiions may be
granted in some Measure^ where the Represetitative in chosen
Jy the actual and free Consent of all those whom he repre*-
smtSf yet since this was not the Case between the First
Man and all his Posterity, since they never consented that
he should act for theniy nor entrusted him to pass the Trial
in their Stead, therefore why should they fall under the
Penalty and Misery aue to his Folly and Guilt f
To which I answer these several ways: — 1. In one of the
cases amongst men which was described before, viz. Where a
nobleman by his treason exposes his latest posterity to disgrace
sod poverty, he was not chosen the representative of his off-
spring, and yet the disadvantages that oome upon them through
his treason are not reckoned unjustly inflicted, though the crime
was committed some years or ages before they were born : And
indeed, as 1 have intimated before, how can any person be sup-
posed to b e a more proper surety and representative of a large
multitude than the common Father of them all, who has the
obligation of parental love to take care of his offspring, and
who may justly be supposed to be most worthy of that post of
trust and honour. — 2. There are a great many instances in
acripture, in the common transactions of providence, and the
government of God among men, where the children have been
10 far esteemed as parts of their parents, or as one with them,
that they have been rewarded with considerable blessings, and
that through several generations, upon tlie account of their
bthera' piety or virtue ; and they have been also deprived of
* Set ao objectloa MOMwered at the end of Ihe t\(Yi\ <v°^t%W^ii . | watts_works_vol_4.pdf | 302 | 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 | advantages, or are exposed to many miseries, according as this plenipotentiary manages his own and their affairs with prudence and faithfulness, or suffers himself to be governed by rash and foolish principles, by negligence or falsehood? Now if any person who is not naturally the head and fountain of others, may be made their federal head or representative, much more may natural head be appointed to represent them.
And if these things are so far from being charged with injustice in the common affairs of men, that they seem as it were necessary in some cases from the nature of things, why should it be reckoned unjust with God to deal with man in the same manner? And why may not all mankind with the same reason be said to fall into condemnation and ruin in their natural and federal head, and yet the great God be just and righteous*?
Quest. V.—Though the Justice of these Transactions may be granted in some Measure, where the Representative is chosen by the actual and free Consent of all those whom he represents, yet since this was not the Case between the First Man and all his Posterity, since they never consented that he should act for them, nor entrusted him to pass the Trial in their Stead, therefore why should they fall under the Penalty and Misery due to his Folly and Guilt?
To which I answer these several ways:—1. In one of the cases amongst men which was described before, viz. Where a nobleman by his treason exposes his latest posterity to disgrace and poverty, he was not chosen the representative of his offspring, and yet the disadvantages that come upon them through his treason are not reckoned unjustly inflicted, though the crime was committed some years or ages before they were born: And indeed, as I have intimated before, how can any person be supposed to be a more proper surety and representative of a large multitude than the common Father of them all, who has the obligation of parental love to take care of his offspring, and who may justly be supposed to be most worthy of that post of trust and honour.—2. There are a great many instances in scripture, in the common transactions of providence, and the government of God among men, where the children have been so far esteemed as parts of their parents, or as one with them, that they have been rewarded with considerable blessings, and that through several generations, upon the account of their fathers' piety or virtue; and they have been also deprived of
* See an objection answered at the end of the eight question. | [{"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}] | |
SfW mniN Amh nconwif kc
jwetj gremt priTilegeiy afflicted with tore diteateft ud c^an^Hiea,
wa even puniahed with death itaelf, on tlie aodount of tome
-fsriminat beail of their fiunily. So niiioh has it been the way of
fiod'i daalinf; with men in many cases, that there aeema lo be
•oinethinjif of a hiw of nature in it^ that a parent thmild Ik* a
#arety for hit oflTsprin^, especially while children -are Ml capable
of actiog'for themselves. . , • . '
And doubtless there is a justice in this manner of proceed^-
Sng» which is well known^to Ood, thoug'b not^ always so visible
ito as, for- the Judge (^ ail the earth mmt do whai is rtght,
lie cannot, he wjil not do any Wrong. The seed of Abraham
Mere cewarded for the obedience of their fattier ; G en. i^xii.
16 — 18. The /?ecAa6i7ef in their successive gener^ionsy have a
promise of a long entail of bles^uffSy'lbecause of the tanaur
and obedience which they paid' to: their father Jonadab ; J er.
3XXV. 17 — 20. The Throne of Judah was continued in David's
house for many generations, because of David^s piety and zeal ;
S Sam. vii. 10. Rhineas had the promise of a long priesthood /
4» hisfamiiypbecause of his zeal for God; Num.'xxv; 1^. And
as blcssingH were thus conveyed, so were punishments; The
seed of Ham were cursed with slavery^ for their father's crime ;
Gen. ix. 25« All the children were sn allowed up bj/ a n earth*
quake^ for the rebellion of Corahy Datkan and Ahirmn their
fathers; Num. x\i. 81.* Achan\s family were stoned and
perished with him for his theft and sacnlc^^c ; J os. vii. 24. The
children of the Canaanites were destroyed together with their
parents for their aboundmg iniquities ; Eeut. xx. 16 — 18.
^The leprosy was transmitted to the seed of Gthazi for his sin
of covetousness and lying; 2 Kings v. 26, 27.- Fathers in
this case are mado as it were tlie sureties andro^roseutativcs
or trustees for their children thou!>;h the children do not ac-
•tually and formally agree to it; yet surely God is ri^hteotn
in all his waySf and holy in all his works; Ps. cxlv. 17.
And We see these events frequently in providence now-a-
days. Some families have as.it were a manifest entail of bles«
sings upon them, and some an entail of diseases and miseries,
poverty and disgrace, on the account of their parents* conduct.
And I think this is not to be attributed merely to tlieir natural
. d escent from such parents^ but in the goveriiinont of God, pa-
rents arc made and esteemed a sort of trustees for their chtldren-
sn the good or evil things of this life, which renders a suc-
cession of b lessings or curses in their families more just au(L-
equitable.
3. Though all mankind were not actually present to cousouM
* The scripture letHt ui to believe taat mo«t of their children perished viiBfl
tbem ; Hum. xvi. 27. though some or ftll or Corah** stag might he •hKBiui^*
^Bcsp' t chMj^itt Hum* xxnu \U Heb. ftentv i»ui. . | watts_works_vol_4.pdf | 303 | 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 | very great privileges, afflicted with sore diseases and calamities, and even punished with death itself, on the account of some criminal head of their family. So much has it been the way of God's dealing with men in many cases, that there seems to be something of a law of nature in it, that a parent should be a surety for his offspring, especially while children are not capable of acting for themselves.
And doubtless there is a justice in this manner of proceeding, which is well known to God, though not always so visible to us, for the Judge of all the earth must do what is right, he cannot, he will not do any wrong. The seed of Abraham were rewarded for the obedience of their father; Gen. xxii. 16—18. The Rechabites in their successive generations, have a promise of a long entail of blessings, because of the honour and obedience which they paid to their father Jonadab; Jer. xxxv. 17—20. The Throne of Judah was continued in David's house for many generations, because of David's piety and zeal; 2 Sam. vii. 16. Phineas had the promise of a long priesthood in his family because of his zeal for God; Num. xxv. 12. And as blessings were thus conveyed, so were punishments: The seed of Ham were cursed with slavery, for their father's crime; Gen. ix. 25. All the children were swallowed up by an earthquake, for the rebellion of Corah, Dathan and Abiram their fathers; Num. xvi. 31.* Achan's family were stoned and perished with him for his theft and sacrilege; Jos. vii. 24. The children of the Canaawites were destroyed together with their parents for their abounding iniquities; Ecut. xx. 16—18. The leprosy was transmitted to the seed of Gehazi for his sin of covetousness and lying; 2 Kings v. 26, 27. Fathers in this case are made as it were the sureties and representatives or trustees for their children though the children do not actually and formally agree to it; yet surely God is righteous in all his ways, and holy in all his works; Ps. oxlv. 17.
And we see these events frequently in providence now-a-days. Some families have as it were a manifest entail of blessings upon them, and some an entail of diseases and miseries, poverty and disgrace, on the account of their parents' conduct. And I think this is not to be attributed merely to their natural descent from such parents; but in the government of God, parents are made and esteemed a sort of trustees for their children in the good or evil things of this life, which renders a succession of blessings or curses in their families more just and equitable.
3. Though all mankind were not actually present to consent
* The scripture leads us to believe that most of their children perished with them; Num. xvi. 27. though some or all of Corah's sons might be absent and escap., chapter Num. xxvi. 11. Heb. Benei sons. | [{"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 V. ft97
llitt their father should be their reprosentative, yet the appoint*
neiit 18 so ju»t and so equitable in tlic Governor of the world,
and also tliere is so mucli ^oodnesH in it, cui;sidering that they
were to hate enjoyed immortality and happiness if he had kept
his innocence, that none of the race of Adam could reasonably
have refused this proposal. For this father of mankind, as I
have shown, is sup|>08ed to have as much wisdom and holi-
ness, aoil lote to himself, and resolution to maintain his own
iooocence and happiness, as any single person amont; them could
have ; and he would have the stroni^fer motives of benevolence
and fatherly pity to make him watch over his conduct, and to
guard b\m from sin, havin£^ the whole concern of the happiness
or misery of his oSi»prin^ devolved upon hiro. The care of
thousands, dear to him as his children, and whose peace or pain,
whose life or death depend on his conduct, would naturally
awaken all his watchfulness beyond the mere care of his single
self. And if we suppose all his posterity to have been en lowed
with the clear reason and wisdom, the sagacity and solid judg^
roent, of innocent man, and to have had this question proposed
to them, ^* whether they would each act for themselves in a dan-
gerous state of trial, or have their common father apjwinted as a
represeniative ta act for thorn ;" surely they nuuU have chosen
their common father to have been their represjcntatlve : For their
reason and wisdom would have assured them that their inno-
cence and happiness were safer in his hands than in their own, in
as much as the o':ligations that lay on him to secure it both for
himself anti for them, were much stronger than could lie on
every sinj^fle person acting only lor himself.
Confirmation of this Scheme. — To conclude: I think ^e
may venture to sny, that this universal mortality and death,
^Iiifh even our adversaries allow to 5e derived yVow AdanCs sin^
niHlall that lone: train of sorrows and miseries, which are come,
n;K)n all mankind, youns^ and old, must arise originally from
Some ^^ federal tratimctmn of the great Gody as a governor y with
thtir Jirsr ^jun'ftt, or pnrvnls ,'* and mmie covenant mado with him
for their posterity, either expressed or implied, whereby they all
justly fail under those evils and disadvantages : Of else it must
arise from the sovereiiru arbitrary will and appointment of God
Iii;nself, that upon our Krst parent's sin, all their posterity should
ijeconie 'tluis mortal and miserable as themselves. Now those
Vho deny Mils our scheme or federal representation of things, are
generally very tender and fearful of allowing any such hardships
to come upon creatures by the mere arbitrary will and appoint*
aiicnt of the Creator, lest tliey cast a blemish on tlic divine good*
»ies3 and equity. And yet I c annot find any possible way to avoid this
imputation on the e(|uity and goodness of God, unless the uni-
versal misery and death of mankind be derived from soine «m*l | watts_works_vol_4.pdf | 304 | 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 | that their father should be their representative, yet the appointment is so just and so equitable in the Governor of the world, and also there is so much goodness in it, considering that they were to have enjoyed immortality and happiness if he had kept his innocence, that none of the race of Adam could reasonably have refused this proposal. For this father of mankind, as I have shewn, is supposed to have as much wisdom and holiness, and love to himself, and resolution to maintain his own innocence and happiness, as any single person among them could have; and he would have the stronger motives of benevolence and fatherly pity to make him watch over his conduct, and to guard him from sin, having the whole concern of the happiness or misery of his offspring devolved upon him. 'The care of thousands, dear to him as his children, and whose peace or pain, whose life or death depend on his conduct, would naturally awaken all his watchfulness beyond the mere care of his single self. And if we suppose all his posterity to have been enlowed with the clear reason and wisdom, the sagacity and solid judgment, of innocent man, and to have had this question proposed to them, "whether they would each act for themselves in a dangerous state of trial, or have their common father appointed as a representative to act for them;" surely they must have chosen their common father to have been their representative: For their reason and wisdom would have assured them that their innocence and happiness were safer in his hands than in their own, in as much as the obligations that lay on him to secure it both for himself and for them, were much stronger than could lie on every single person acting only for himself.
Confirmation of this Scheme.—To conclude: I think we may venture to say, that this universal mortality and death, which even our adversaries allow to be derived from Adam's sin, and all that long train of sorrows and miseries, which are come upon all mankind, young and old, must arise originally from some "federal transaction of the great God, as a governor, with their first parent, or parents;" and some covenant made with him for their posterity, either expressed or implied, whereby they all justly fall under these evils and disadvantages: Or else it must arise from the sovereign arbitrary will and appointment of God himself, that upon our first parent's sin, all their posterity should become thus mortal and miserable as themselves. Now those who deny this our scheme or federal representation of things, are generally very tender and fearful of allowing any such hardships to come upon creatures by the mere arbitrary will and appointment of the Creator, lest they cast a blemish on the divine goodness and equity. And yet I cannot find any possible way to avoid this imputation on the equity and goodness of God, unless the universal misery and death of mankind be derived from some such | [{"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}] | |
coreiNiiitor federal cbnsiitutioii, whereby they were aD as i
included in one bead, and be as their mat moral repreaei
acted for them all, and by h is tin involved them all in om
Whereaa if this min be derived from their first parent,
dered merely as their natural beail, the char^ or imputati
fUl plainly upon the absolute and arbitrary will and sovei
of God as Creator, who thus appointed it. And let it
served, that this would be such an instance of sovcreigr
Wbieh the posterity of this first man could never have
chosen nor donsented to, as a thing beneficial to them ; w
this oannot be said concerning the original federal constitu
the first msn lo be the representative of his posterity, whi
eligible by the wisest creature, as well as kindly, wisel
equitably jippointed by the Creator.
QvKST. VI. — Man is a Creature made up of two distina
Soul and Body : Now if both these were derived fr^
Parents by a natural Propagation, then all Mankin
be said to derive their vicious Appetites and Passiot
sinful Inclinations Jrom t/teir Jirst Parent, which ha
Tupted and ^foiled his own Nature by Sin : But sine
generally agreed, that the Body only is' propagatei
the Parents, but the Soul of every Infant is imtm
fortked by God himself, and united to the Itfant-bod>
is it possible that the Soul should be defiled with sinful
ciples, and partake of vicious Inclinations, when it
the Body that properly comes into the World by
*t
ration*
Answer I. As the soul of the first man by sinning ;
tSod, injured and violated (he habits or principles of virti
holiness that were in his nature, by boldly venturing to ac
trary to them; so the vicious motions, or irregular appc
the flesh, grew stronger in him daily, and prevailed mo
more ag^nst his reason and liis better powers ; and these
ferments of animal nature, these irregular passions and ap
to unlawful objects, or excessive appetites or incliuatisns to
4hat were lawful, grew so strong iu this first n)an, that 1
frequently complied with them, and committed new sins i
the laws of his Maker.
II. These sinful ferments of the flesh, these irregulai
tites, ttiese motions of corrupt passion, so far as tliey are
^ Let it be observed here, thai ooi the CaWinists only, who tuppoM
■laD to be the legal rtfpreseotative of hi»pustrriiy, are obliged to am
qnettioB, aod to solve this difllroity ; b ut almost every sect and party \
tiasi, who alloir any thiBg of ongioal sio or degeneracy, jsre under eq
gatioas to remove iu | watts_works_vol_4.pdf | 305 | 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 | covenant or federal constitution, whereby they were all as included in one head, and he as their great moral representative acted for them all, and by his sin involved them all in one. Whereas if this ruin be derived from their first parent, dered merely as their natural head, the charge or imputation fall plainly upon the absolute and arbitrary will and sovereign of God as Creator, who thus appointed it. And let it serve, that this would be such an instance of sovereignty which the posterity of this first man could never have chosen nor consented to, as a thing beneficial to them; while this cannot be said concerning the original federal constituent the first man to be the representative of his posterity, which is eligible by the wisest creature, as well as kindly, wisely equitably appointed by the Creator.
Quest. VI.—Man is a Creature made up of two distinct Soul and Body: Now if both these were derived from Parents by a natural Propagation, then all Mankins be said to derive their vicious Appetites and Passion sinful Inclinations from their first Parent, which had rupted and spoiled his own Nature by Sin: But since generally agreed, that the Body only is propagated by the Parents, but the Soul of every Infant is immature formed by God himself, and united to the Infant-body, is it possible that the Soul should be defiled with sinful ciples, and partake of vicious Inclinations, when it is the Body that properly comes into the World by ration*?
Answer I. As the soul of the first man by sinning at God, injured and violated the habits or principles of virtuous holiness that were in his nature, by boldly venturing to act trary to them; so the vicious motions, or irregular appearances of animal nature, these irregular passions and apocalyptic unlawful objects, or excessive appetites or inclinations to that were lawful, grew so strong in this first man, that frequently complied with them, and committed new sins in the laws of his Maker.
II. These sinful ferments of the flesh, these irregular tites, these motions of corrupt passion, so far as they are
* Let it be observed here, that not the Calvinists only, who supposed man to be the legal representative of his posterity, are obliged to answer, and to solve this difficulty; but almost every sect and party of tians, who allow any thing of original sin or degeneracy, are under eqgations to remove 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}] | |
QUESTION VI. 999
in the flesh and blood, are convoyed down from the original sin-
lier, in ^eater or less degrees^, to all his oRsprin^ in coniiDual
succession; and the soul, in its infant-state, is perpetually im-
pressed and allured by these vicious motions, appetites and paa«
sions of the fles)i ; a nd it a s readily complies with those that are ac-
counted criminal, as with those that are innocent. It i s true inde^^
tliat in the mere infant-state, the soul has no knowleds^ of God^
or his law, of virtue or vice, of its own duty or sin ; and there-
fore, in i ts mere infant-state, the actions are not properly human
ormoi-al ; nor can they be actually criminal in the sight of God,
so as to contract actual guilt, till years of knowledge and under-
standing, and t ill the mind and will are capable of knowing, cliu-
sing ami refusing moral good and evil ; and at what time this is
to be determined, the great God only knows : But when it is
eapablo of exerting any actions of the will with undei*standing,
snd such as are properly human and moral, it contracts actual
and personal guilt, by these sinful compliances with the flesh and
animal nature. Thus original sin, especially that part of it which
consists in the corruption of our nature, is evidently conveyed
tnd communicHted by the flesh ; and thence it comes to pass, that
the principles of sin in mankind, and the evil habits both in the
soul and in the body, are so often called Me /if^sA in seripture^
because the flesh is the means of the propagation of sin, and be-
cause the vicious motions und ferments which are in the flesh, lead
tlicsoul astray to forbidden actions. It is g ranted, the soul has rea-
soning and reflecting powers, and is furuishecl with judgment
sud conscience, yet these are very young and feeble in cbilcUiood,
snd the soul seldom calls them into counsel to enquire or advise;
for it tiuds it much euttier to comply with every animal appetite
H Though original sin, so far as it it imputed, it equal io aH the raee off
Jkd»aB, for it it the imputation of Adani'i tin, or condemnatioo by it to tafftr
torrow and death ; y»'t original tin inherent, or the corruption of nature vhicli
it propagated from thr first man to all hit ofTtpring, ha« varinut degrees in differ-
ent pecont. The ffry aninaal juicet and fertnentt, in tbi formation of particular
human bodiet, may have more or lett of the viciout tincture in them. And thit
ili«y be partly owing lo the virtues or vioet of immediate parent*, or other ancet*
tor<» or the particuUr tempert, humourt and couftitutiont of the father or
Mother* Hence we say of some pertont, they have more natural virtuet Umq
others y that it^ good temper, compassion, moderation, temperance. Sec. And
others have more oatursl vices, tuch at, croelty, envy, pride, drunkenneM,
vantonnett, Stc. The reason of this teemt to be founded in the prete nt nature
of things thouch «e may not alwayt descry the immediate and particular
c«u5et. But the general caute and ground of the propagation of particular
vices lo children, mutt be referred originally to their common interett in the
guilt or condemnation of Adam*t firtt sin. Without thit I cannot vindicate the
prrtvideoce of God in the propagation of any psrticular vicet by the appointed
laws of nature. And if it be enquired, why tome have more native vicet thaa
otiiers, ftifice the ground or demerit of all, is one nnd the same : I a nswer. That
it \s owing to the mere mercy of Cod that every child has qot at vile and corrupt
and Ticiou^ a nature or temper, at the worst; and if every one irere equallf
VICIOUS ill their animal temper, the gerernment of Ood irould be justified in the
permitsicn of it« | watts_works_vol_4.pdf | 306 | 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 the flesh and blood, are conveyed down from the original sinner, in greater or less degrees*, to all his offspring in continual succession; and the soul, in its infant-state, is perpetually impressed and allured by these vicious motions, appetites and passions of the flesh; and it as readily complies with those that are accounted criminal, as with those that are innocent. It is true indeed, that in the mere infant-state, the soul has no knowledge of God, or his law, of virtue or vice, of its own duty or sin; and therefore, in its mere infant-state, the actions are not properly human or moral; nor can they be actually criminal in the sight of God, so as to contract actual guilt, till years of knowledge and understanding, and till the mind and will are capable of knowing, chusing and refusing moral good and evil; and at what time this is to be determined, the great God only knows: But when it is capable of exerting any actions of the will with understanding, and such as are properly human and moral, it contracts actual and personal guilt, by these sinful compliances with the flesh and animal nature. Thus original sin, especially that part of it which consists in the corruption of our nature, is evidently conveyed and communicated by the flesh; and thence it comes to pass, that the principles of sin in mankind, and the evil habits both in the soul and in the body, are so often called the flesh in scripture, because the flesh is the means of the propagation of sin, and because the vicious motions and ferments which are in the flesh, lead the soul astray to forbidden actions. It is granted, the soul has reasoning and reflecting powers, and is furnished with judgment and conscience, yet these are very young and feeble in childhood, and the soul seldom calls them into counsel to enquire or advise; for it finds it much easier to comply with every animal appetite.
* Though original sin, so far as it is imputed, is equal in all the race of Adam, for it is the imputation of Adam’s sin, or condemnation by it to suffer sorrow and death; yet original sin inherent, or the corruption of nature which is propagated from the first man to all his offspring, has various degrees in different persons. The very animal juices and ferments, in the formation of particular human bodies, may have more or less of the vicious tincture in them. And this may be partly owing to the virtues or vices of immediate parents, or other ancestors, or the particular tempers, humours and constitutions of the father or mother. Hence we say of some persons, they have more natural virtues than others, that is, good temper, compassion, moderation, temperance, &c. And others have more natural vices, such as, cruelty, envy, pride, drunkenness, wantonness, &c. The reason of this seems to be founded in the present nature of things, though we may not always desry the immediate and particular causes. But the general cause and ground of the propagation of particular vices to children, must be referred originally to their common interest in the guilt or condemnation of Adam’s first sin. Without this I cannot vindicate the providence of God in the propagation of any particular vices by the appointed laws of nature. And if it be enquired, why some have more native vices than others, since the ground or demerit of all, is one and the same: I answer. That it is owing to the mere mercy of God that every child has not as vile and corrupt and vicious a nature or temper, as the worst; and if every one were equally vicious in their animal temper, the government of God would be justified in the permission of 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}] | |
800 lUXN ANT) lECOTERT, &C.
and passion. Thus it p ractises vice, though in less -degreei
it passes from infancy to childhood ; thus it grows up to tast<
indulge, and to delight in forbidden enjoyments. Then a
knowledge increases, it sins against the plainer dictates of
science, and with a more criminal consent of the will ; thi
increases its guilt, and strengthens the habits of sin, both in
body and in the mind, and grows up towards perfection io
quity^ unless restraining or recovering ^race prevent.
Quest. VII. — Bui if we allorc that it is possible the new-
ated Soul should be thus corrupted^ yet is it agreeable ti
Justice or Wisdom^ or Goodness of Cody to create so n
millions of Souls^ pure^ iuuocent and hoh/y as they mt
in their own NatureSy coming from the Hands of Gody
to unite them immediately to such bodiesy derived from si
Pftrents^ and infected with vicious Ferments and Appei
vcherehf they are so early y and almost unavoidably led
sinful Practices^ and defiled thereby ?
^nd, io itiake this question still more difficult, it m iglit be ad
Is it n'ot contrary to the Justice and Goodness of God to c>
innocent Souls and unite them to such Bodies derived j
sinful ParentSy whereby they arCy subject to many pat
Sensationsy such Anguish and Agonies, and early Mi
before they can knaw any thing of good or evily or
committed any actual Transgression 'f
Answer.— Perhaps, this is the greatest difficulty in the w
doctrine of original sin^, and therefore I sliall ofl'er at a hui
endeavour to answer it in a more particular and distinct mac
by the following steps or degrees of reasoning :
Reason I. Thongh the soul of man be created by
himself, without depraved or sinful qualities in it, yet it n
exists or comes into being, but as a part of human nature ;
that not as a piece of new workmanship from God's hand,
as a part of mankind who are propagated from the fitst pai
by tlie continued power of God's fifst creating word, be fru
4ind multiply: Gon. i. 28. And thus, thcui^h the soul r<
comes from God rather than from the pi:r-. nt, yet man is t
considered as projvaguting his kind, much in tlie same mannt
brute-creatures and all aiiimals { r opa^ate their kind : And l
descendants or offsprinfij" are tainted with any poison, diseas
painful infirmity, which is mingled with the blood or an
^ A> abBtrutft aorl difBcpK at thin question ii, yet almoBt aU parti
€briitiaufp irho ackoowlei^ge any iiiintc ot original drgineracy, art obUs«
Moswer it, aa well aa tbofc who m« caU^d Ca\5\\i\%w | watts_works_vol_4.pdf | 307 | 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 passion. Thus it practises vice, though in less degree it passes from infancy to childhood; thus it grows up to taste indulge, and to delight in forbidden enjoyments. Then a knowledge increases, it sins against the plainer dictates of science, and with a more criminal consent of the will; thus increases its guilt, and strengthens the habits of sin, both in body and in the mind, and grows up towards perfection in quity, unless restraining or recovering grace prevent.
QUEST. VII.—But if we allow that it is possible the newated Soul should be thus corrupted, yet is it agreeable to Justice or Wisdom, or Goodness of God, to create so many millions of Souls, pure, innocent and holy, as they must in their own Natures, coming from the Hands of God, to unite them immediately to such bodies, derived from sinful Parents, and infected with vicious Ferments and Appetites whereby they are so early, and almost unavoidably led by sinful Practices, and defiled thereby?
And, to make this question still more difficult, it might be adduced:
Is it not contrary to the Justice and Goodness of God to create innocent Souls and unite them to such Bodies derived from sinful Parents, whereby they are, subject to many painful Sensations, such Anguish and Agonies, and early Mixtures before they can know any thing of good or evil, or committed any actual Transgression?
Answer.—Perhaps, this is the greatest difficulty in the whole doctrine of original sin*, and therefore I shall offer at a humble endeavour to answer it in a more particular and distinct manner by the following steps or degrees of reasoning:
Reason I. Though the soul of man be created by himself, without depraved or sinful qualities in it, yet it now exists or comes into being, but as a part of human nature; that not as a piece of new workmanship from God's hand, as a part of mankind who are propagated from the first pair by the continued power of God's first creating word, be fruitful and multiply: Gen. i. 28. And thus, though the soul re-comes from God rather than from the parent, yet man is considered as propagating his kind, much in the same manner brute-creatures and all animals propagate their kind: And the descendants or offspring are tainted with any poison, disease, painful infirmity, which is mingled with the blood or an
* As abstruse and difficult as this question is, yet almost all parties christians, who acknowledge any thing of original degeneracy, are obliged answer it, as well as those who are called Calvinists. | [{"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}] | |
aUEOTIONYIL
801
juices of their sares or their dams. And this is according to the
law of creation, and it c an hardly be other\Yise in the nature of
things.
You will say, man docs not propagate his kind by the mere
mechanism of flesh and bloody and animal ferments ; f or it is the
original and constant creative decree of God that produces a new
substance, a human soul, and joins it to this body ; whereas the
offspring of brutes are propagated, and come into existence, by
the mere mechanical agency of flesh and blood, witliout any
other particular act of the divine will or power, or any creation
of a new substance. To this 1 answer. That perhaps few or
none of the common appearances of nature, or the constant daily
events in the corporeal world, come to pass by mere * mechan-
ism, or t he impulse and necessary cflTects of the motions of the
particles of matter without the influence of some superadded
laws of nature, beside and beyond the necessary properties of
matter ; which laws proceed from God's constant uniform agency
upon matter, such as tlie law of gravitation, or the mutual ten*
dency of all tlie parts of matter toward each other, wiiich is a
law of nature, or decree of creation, and is in reality the con-
stant uniform asreiicv of God on the inanimate world : And some
suppose elasticity, electricity, magnetism, &c. to be of the same
kind, as well as all vitality in the vegetable and animal creatures.
And in this sense brutes propagate their kind, not merely
by the mechanical motions of flesh and blood, but by some ori«
ginal creative decree of God, or constant law of nature, where--
by matter is impelled into such particular vital motions and forms,
and kindled into life in a succession of generations, by a constant
uniform act or agency of the divine will. Let me add also, that
it is by this universal divine agency, all animals borrow their
breath of life from the air, which is an extraneous substance,
which yet is then counted a part of themselves, and is called their
breath, and their lifi*. In like manner, when the infant-body of
man is so iar formed as to become fit for union wi(h a rational
soul, the soul then comes into existence, in union with the body,
by an original creative decree of God, or a settled law of nature;
and thus, the man and the brute, in their long successions, are
both formed by the ])ovver of that ancient law of creation, this
almighty creative word, *^ be fruitful and multiply^ I add
also, that the soul, thoui^h it b e a distinct !»ubstance coming from
God, yet coming into existence in this manner by a law ol' nature,
^ Hy the words '< mechanism and mechiinical/' in this place, I mean only
the mere effects arisine from ibe natural and esseiitial properties of motion and
matter, considered <i)Iy as a piece of solid exteDsioo moved : Sometimes tb«
«o«-d ** mfChaQi«m'* is tak(M) in a larger sense, so as to include all the super-
added laws of nature or motion, which are impressed and maintained, through
all the material creation, by the dirme will; such as graTitalioD, mutual tttrac*
tion and repulse, &c. | watts_works_vol_4.pdf | 308 | 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 | juices of their sires or their dams. And this is according to the law of creation, and it can hardly be otherwise in the nature of things.
You will say, man does not propagate his kind by the mere mechanism of flesh and blood, and animal ferments; for it is the original and constant creative decree of God that produces a new substance, a human soul, and joins it to this body; whereas the offspring of brutes are propagated, and come into existence, by the mere mechanical agency of flesh and blood, without any other particular act of the divine will or power, or any creation of a new substance. To this I answer, That perhaps few or none of the common appearances of nature, or the constant daily events in the corporeal world, come to pass by mere * mechanism, or the impulse and necessary effects of the motions of the particles of matter without the influence of some superadded laws of nature, beside and beyond the necessary properties of matter; which laws proceed from God's constant uniform agency upon matter, such as the law of gravitation, or the mutual tendency of all the parts of matter toward each other, which is a law of nature, or decree of creation, and is in reality the constant uniform agency of God on the inanimate world: And some suppose elasticity, electricity, magnetism, &c. to be of the same kind, as well as all vitality in the vegetable and animal creatures.
And in this sense brutes propagate their kind, not merely by the mechanical motions of flesh and blood, but by some original creative decree of God, or constant law of nature, whereby matter is impelled into such particular vital motions and forms, and kindled into life in a succession of generations, by a constant uniform act or agency of the divine will. Let me add also, that it is by this universal divine agency, all animals borrow their breath of life from the air, which is an extraneous substance, which yet is then counted a part of themselves, and is called their breath, and their life. In like manner, when the infant-body of man is so far formed as to become fit for union with a rational soul, the soul then comes into existence, in union with the body, by an original creative decree of God, or a settled law of nature; and thus, the man and the brute, in their long successions, are both formed by the power of that ancient law of creation, this almighty creative word, "be fruitful and multiply." I add also, that the soul, though it be a distinct substance coming from God, yet coming into existence in this manner by a law of nature,
* By the words "mechanism and mechanical," in this place, I mean only the mere effects arising from the natural and essential properties of motion and matter, considered only as a piece of solid extension moved: Sometimes the word "mechanism" is taken in a larger sense, so as to include all the super-added laws of nature or motion, which are impressed and maintained, through all the material creation, by the divine will; such as gravitation, mutual attraction and repulse, &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}] | |
302 RL'IN AND KECOVERY, ^C.
beoomes a part of the raan as much as the breath of lifoi which
h io ettraneoua aobatatii^ Vnrowed from the air, or «a the blooA
of th« obild, whioh U hourly made out of the food of the iiMMlM#i-
II. In this vie# of thin^ the soul of the inftnl )& nbc tp be
eonsidered Or jtidged df as a stogie separate bring, bitf as alirkjs
io union with the infantas flesh and blood, and as making up k
eompound creature of the iinman species, propagated from the
parents as effectually to all intents and purposes, as though the _
aoul itself proceeded directly from generation as wnUl ss ^
thebody. • ' -^
III. If Adam had maintained his innocency, the univensl jm
and ori<^iual law of propantiou, would have been just the same %4
as now it is ; and the soul had been brought into existence and wm
union in the same manner, and would have kept its original and ^ %
native bias and inclination to holiness; for the animal body would «
then have promoted it rather than led it astray as now it does. ic
And accordin<( to the first covenant, the soul of the child might ts
.'have also hoped, or perhaps by prayer an:t dependence^ have s
humbly clainuKl sanctifying influences, to preserve it f rom temp-
tation and to keep it i nnocent.
IV. But since the soul, in tlie first moment of its being, be-
longs to a human hody deprived from the first man who sinned,
and that according to the rules or laws of creation and provi-
dence, itb t'comeft hereby a son, or a daughter of fallen man, an'
acoordinil^ to tiie law of creaMon it is naturally involved in tb
same circumstances of ruin with its parent : As the buds an
branches that jc^ruw out of a rotten tree fallen to the ground, par
take of the corruption and ruin, and speedy death of the stock r .;
or as a feeble &nd diseased young brute animal partakes of tb^ Me
infirmities and diseases of its sire or dam ? or as a child of ^ a
traitor is born a beggar, though his father were once a lord ; o -^vr
as the son of a lew<t and disoused person derives perhaps both k^ a
lewd and diseased \;onstituti on from his parent.
V. Then being one of the race of sinful man, the youn^fig
creature comes into the world under the common estrangemeiC^ it
of the whole race from God by sin, according to the original laii ^
of creation, and the covenant made with its forefather, whereb^ . f
the descendants or ofl&pring come under the same circumstancc^^^
with the parent, whether good or bad : And thus the child has n-^ ^
just claim lo preserving or securing grace, and amidst all
temptations of the flesh has no right to any good influences
divine aids, but is left merely to the faculties of its intelligei
nature. It is esteemed in the sight of God, as a part of the
that is ftillcn from their allegiance and from his protection, bs
lost his image and his favour, and have no hope but in and
the methods of recoverinsr grace revealed in the gospel. An
bf the same supposition of the formation and union of the humi | watts_works_vol_4.pdf | 309 | 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 | becomes a part of the man as much as the breath of life, which is an extraneous substance borrowed from the air, or as the blood of the child, which is hourly made out of the food of the mother.
II. In this view of things, the soul of the infant is not to be considered or judged of as a single separate being, but as always in union with the infant’s flesh and blood, and as making up a compound creature of the human species, propagated from the parents as effectually to all intents and purposes, as though the soul itself proceeded directly from generation as well as the body.
III. If Adam had maintained his innocency, the universal and original law of propagation, would have been just the same as now it is; and the soul had been brought into existence and union in the same manner, and would have kept its original and native bias and inclination to holiness; for the animal body would then have promoted it rather than led it astray as now it does. And according to the first covenant, the soul of the child might have also hoped, or perhaps by prayer and dependence, have humbly claimed sanctifying influences, to preserve it from temptation and to keep it innocent.
IV. But since the soul, in the first moment of its being, belongs to a human body deprived from the first man who sinned, and that according to the rules or laws of creation and providence, it becomes hereby a son or a daughter of fallen man, and according to the law of creation it is naturally involved in the same circumstances of ruin with its parent: As the buds and branches that grow out of a rotten tree fallen to the ground, partake of the corruption and ruin, and speedy death of the stock; or as a feeble and diseased young brute animal partakes of the infirmities and diseases of its sire or dam? or as a child of a traitor is born a beggar, though his father were once a lord; or as the son of a lewd and diseased person derives perhaps both a lewd and diseased constitution from his parent.
V. Then being one of the race of sinful man, the young creature comes into the world under the common estrangement of the whole race from God by sin, according to the original law of creation, and the covenant made with its forefather, whereby the descendants or offspring come under the same circumstance with the parent, whether good or bad: And thus the child has no just claim to preserving or securing grace, and amidst all the temptations of the flesh has no right to any good influences or divine aids, but is left merely to the faculties of its intelligent nature. It is esteemed in the sight of God, as a part of the race that is fallen from their allegiance and from his protection, having lost his image and his favour, and have no hope but in and by the methods of recovering grace revealed in the gospel. And by the same supposition of the formation and union of the human | [{"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}] | |
aujBsrrioN VIII. sos
•oal; 1»y some constant original law of creation or natnre, and
acting aa uniformly as gravitation on matter, we answer the diffi*
cttlty of the sonl's becoming subject to the sensations of pain and
an^ish : At its creation and union to tlie body, it becomes m
chUd of Adam, and is exposed to the pains of nature, as a part
of the curse coining on the first sinner, and on al( his natural
posterity, whose representative he botlt stood and fell. But
there is hope of deliverance in the gospel from the paiiu as well
as the sina which came into human nature from our first parents ;
blessed be God for this relief. To conclude ; as I have acknow*
ledged this to be the very chief point of difficulty in all the contro*>
versies about original sin, so I a m doubtful whether this soludon
sets the matter in such a sufficient liglit, as to take away all re-
maining scruples from a curious and inquisitive mind. I confess
it is the most probable hypothesis I c an think of, and sliall be glad
to see this perplexing enquiry more happily answered. But if
the case itself be matter of fact, that souU are defiled, and expos-
ed to pain, by being united to human bodies so vitiated, \f e are
sure it must be just and equitable, because God has thus ordered
it, though we should not hnd out a happier solution of the diffi-»
cuhiesthat attend it, in this dark and imperfect state.
Quest. VIIL — Suppose it were gran ted^ that this Representaiion
of Thing $y if i t were true^ would in a great Measure
account for that Universal Deluge of Sin and Misery which
has overspread Mankind^ yet what Reason have we to believe
it to be triie V Does the IVord of God, which is our, truest
and sajest Guides give us the same Representation of Tilings^
or support this Scheme '/
Answer I- The difficulties and darknesses which attend
this important question, how came sin and misery into the worlds
are so many and great, that if, by reasoning on these subjects,
we can but find any hypothesis, or supposed scheme of transac-
tions between God and man, which will give a tolerable solution
of these difficulties, and lead us through this dark scene of pro*
vidence, without any just imputation or reflection up6n the wis*
dom, justice and goo(hiess of our Creator, it ought to have con-
siderable weight with every reasoning and enquiring mind, if it
be not contrary to scripture, though it should not be asserted, and
expressly maintained in scripture. It was this same perplexing
enquiry that led several of the heathens and Greek philosophers
into many vain imaginations, an.l betrayed some of those pro-
fessors of w isdom into various wiid fooleries and atheistical
impieties. 8ome of them thought that all lUiug^ weve ^i^^Mc^dw
by mere cfiatice^ ottiers ascribed it t o a necessar^j Jalalxly •koA^vk^^*' | watts_works_vol_4.pdf | 310 | 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 | soul, by some constant original law of creation or nature, and acting as uniformly as gravitation on matter, we answer the difficulty of the soul's becoming subject to the sensations of pain and anguish: At its creation and union to the body, it becomes a child of Adam, and is exposed to the pains of nature, as a part of the curse coming on the first sinner, and on all his natural posterity, whose representative he both stood and fell. But there is hope of deliverance in the gospel from the pain as well as the sins which came into human nature from our first parents; blessed be God for this relief. To conclude; as I have acknowledged this to be the very chief point of difficulty in all the controversies about original sin, so I am doubtful whether this solution sets the matter in such a sufficient light, as to take away all remaining scruples from a curious and inquisitive mind. I confess it is the most probable hypothesis I can think of, and shall be glad to see this perplexing enquiry more happily answered. But if the case itself be matter of fact, that souls are defiled, and exposed to pain, by being united to human bodies so vitiated, we are sure it must be just and equitable, because God has thus ordered it, though we should not find out a happier solution of the difficulties that attend it, in this dark and imperfect state.
Quest. VIII.—Suppose it were granted, that this Representation of Things, if it were true, would in a great Measure account for that Universal Deluge of Sin and Misery which has overspread Mankind, yet what Reason have we to believe it to be true? Does the Word of God, which is our truest and safest Guide, give us the same Representation of Things, or support this Scheme?
Answer I. The difficulties and darknesses which attend this important question, how came sin and misery into the world? are so many and great, that if, by reasoning on these subjects, we can but find any hypothesis, or supposed scheme of transactions between God and man, which will give a tolerable solution of these difficulties, and lead us through this dark scene of providence, without any just imputation or reflection upon the wisdom, justice and goodness of our Creator, it ought to have considerable weight with every reasoning and enquiring mind, if it be not contrary to scripture, though it should not be asserted, and expressly maintained in scripture. It was this same perplexing enquiry that led several of the heathens and Greek philosophers into many vain imaginations, and betrayed some of those professors of wisdom into various wild fooleries and atheistical impieties. Some of them thought that all things were produced by mere chance, others ascribed it to a necessary fatality and irre- | [{"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}] | |
30-4 rr IN ANP nrcovrnv, <\r.
sistiblc connexion of causes and efTecls ; some of these allowed
a lirst cause or 8i>me ciiviiie beings to &et things in inoiiou at first,
but without any subsequent interposure or overnmeot of a wise^
a ric^hteous, or a meiciful being. The best of thein, that is the
platunica, fell into the doctrine of the pre-existence of all human
soulst and thoii<;ht that all of them had sinned in a former state,
and were thrust down into these bodies, subject to such perverse
apiK'tiU'Sy unruly pa.ssions, and huge miseries, as a punishment
for those former sins. Others indulged a fancy that there were
twosuprenie beings, one the spring of all good, and the other the
spring of all evil : The Persians also took uj> with this opiuioo,
and even a sect of christians was deluded with this doctrine,
who were called Manichees. So great were the darknesses that
surrounded this enquiry, hou^ came siti and miseri/^ that is, evil
both tia!ural and mora/, lu he so univivsal among men ? It is
evident that this general corruption and calamity which has over-
spread all t he ruce of man, carries in it a t first sight such a bard
or doubti'iil idea of the cunduct of (jod, their Maker, and has
raised in many a thoughtful person such rellections upon the good-
ness and Justice of iim], and such hard thoughts of the Almighty
Being who formed them, that it ought to be esteemed a great
happineNS, if we ran but by way of conjecture and humble rea-
soning (ind a ])robable method, whereby these ditViculties may be
relieved, and the objection against the gor>duess and justice of
our Maker refu(<Mi or silenced*.
II. Thoui>'U (xod haih not thought fit to reveal to us at
large in his word, all thos-^ particular transactions between him-
seli, and the first man whom he created, yet there might be all
this and more revealt'd to the first man ; and it might be set
before him in lull light, to socure his obedience and deter him
# Those who oppose tho doctrine cf origioal sio will Dcilher «llov our «rgtt-
iBj frurn reason or i(:\rUliou.
Oiirf4iht-rs, as ntll as some pre<!Pnt. wri^rrsi have abnnd^nily proved tbil
doctrinr frini sovtral pljres of >crtpi>ir<: : and our adversari'*9 have eudeavoared
to abew fr-iin lite lifthi of reason, that it doe« not acroe with the r*-aaun and
Dattir't i.f ihiii^c, and ihiretore, sav theV) Rcripturv mu«t be othr^rwiiie explained;
and they are for^-cd I') 1 i ltour ttard to give some straiiitd aitd peirerse jot'-rprr-
talions gf It <o kujiport (heir s't'eiD" : And yet wh-ii we roiiie iii our tiiro to
•eaich wtiat ih-- reaauii uf <hin)|;s will i)ay on this suhje^t, at is doxie in the prr-
tent treitisf, tlien ii 'ii r phoil, ** why do we nut immediately take our accoQiiL
from scripture ?' And ^tt .ne upbraided, that we itet a candl:* btfure tbe nouil*
day sun, that wf> wv^k^'n the evidence of a cert.tin rule by bnuging over it vbaU^
in douh'ful 'ind fail^cinuji.
VVherf;as all that I have att(»mpled to do here, is to nhew that reiaon goft
grrat way to •*'.ich .ind prov« what •-criphire a«]iert!«, and that re-isoo and 8Crip<
ture «ifrree, a^ f i t as rcjsrtr gopft, ia one and the same ■ a ccnuot of ttjia matter.
And thu!<i we coutirni our beUt.f nf this j^reat article of uiiffinal sin, which
learn both from iil)serv.itiou and reasar*, as well a» rc-velatntn. Sumetimr^^ *
iD(!r»t| wc inii«i.iiici- one liist in ordtr, and soineiimvt theulhii| and me placi^^ *
this suWjeri in every Iiit'i', bulb of scrij'tiiio ind reason, while we are repreS'-Ht — *
ifiK their niutiMl .v^reemenl : A»d what is there iu thib cuuduci that la wurlb^ -J
of accusdiiiJDf rtptoAcii or blaoic? | watts_works_vol_4.pdf | 311 | 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 | sistible connexion of causes and effects; some of these allowed a first cause or some divine being to set things in motion at first, but without any subsequent interposition or government of a wise, a righteous, or a merciful being. The best of them, that is the platonics, fell into the doctrine of the pre-existence of all human souls, and thought that all of them had sinned in a former state, and were thrust down into these bodies, subject to such perverse appetites, unruly passions, and huge miseries, as a punishment for those former sins. Others indulged a fancy that there were two supreme beings, one the spring of all good, and the other the spring of all evil: The Persians also took up with this opinion, and even a sect of christians was deluded with this doctrine, who were called Manichees. So great were the darknesses that surrounded this enquiry, how came sin and misery, that is, evil both natural and moral, to be so universal among men? It is evident that this general corruption and calamity which has over-spread all the race of man, carries in it at first sight such a hard or doubtful idea of the conduct of God, their Maker, and has raised in many a thoughtful person such reflections upon the goodness and justice of God, and such hard thoughts of the Almighty Being who formed them, that it ought to be esteemed a great happiness, if we can but by way of conjecture and humble reasoning find a probable method, whereby these difficulties may be relieved, and the objection against the goodness and justice of our Maker refuted or silenced*.
II. Though God hath not thought fit to reveal to us at large in his word, all these particular transactions between himself, and the first man whom he created, yet there might be all this and more revealed to the first man; and it might be set before him in full light, to secure his obedience and deter him
* Those who oppose the doctrine of original sin will neither allow our arguing from reason or revelation.
Our fathers, as well as some present writers, have abundantly proved this doctrine from several places of scripture: and our adversaries have endeavoured to shew from the light of reason, that it does not agree with the reason and nature of things, and therefore, say they, scripture must be otherwise explained; and they are forced to labour hard to give some strained and perverse interpretations of it to support their scheme: And yet when we come in our turn to search what the reason of things will say on this subject, as is done in the present treatise, then it is replied, "why do we not immediately take our account from scripture?" And we are upbraided, that we set a candle before the noon-day son, that we weaken the evidence of a certain rule by bringing over it what is doubtful and failacious.
Whereas all that I have attempted to do here, is to shew that reason goes great way to teach and prove what scripture asserts, and that reason and scripture agree, as far as reason goes, in one and the same account of this matter. And thus we confirm our belief of this great article of original sin, which we learn both from observation and reason, as well as revelation. Sometimes indeed we introduce one first in order, and sometimes the other, and we place this subject in every light, both of scripture and reason, while we are representing their mutual agreement: And what is there in this conduct that is worth of accusation, reproach or blame? | [{"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}] | |
avE&rnoN vni.
805
tnm ibiimg. But if we collect together all that ia reyealed
eoBeerniDg thia aubject, we ahall find that the word of God leada
ai i ato many of the aame aolutions of theae diflScultiea which our
raaoobg powera have propoaed. Scripture givea ua much tho
Mae repreaeotatioQ of the entrance of ain and miaery into tha
vorld, aa we have already heard, if we will attend with dili«
feaee to the revelation wluch God haa made^ and thia appeara in
Ike following particulara :
Rtipoaition I. It ia p lainly taught ua in acriptore, that God
iifarodooed mankind into the world by the formation of one aingle
E' f * * o ne man and woman, whom he called Adam and Eve.**
I. i i. 7 . " The Lord God formed man out of the duat of the
End, and breathed into hia nostrils the breath of life, and man
me a living soul." Verse 18. *^ And the Lord God aaid, it
ii n ot good that man should be alone : I will make him a help
Beet for him.'* Verse 22. <^ The Lord made a woman out of
tke r ib which he had taken from the roan, and brougiit her unto
Ik nan.'* Gen. i. 2 7, 28. <^ S o God created man, male and
fcaiale created he them ; a nd God blessed them, and said to them,
k fruitful and multiply, and replenish the earth.'' Gen. iii. 20,
* A nd Adam called his wife^s name Eve, becauae she was the
mother of all living.'' Acts xvii. 26. << He hath made of one
Uood all nationa of men to dwell on all the face of the earth/*
I ^ I L God created man at first in a holy and happy atate, in
! l b own likenesa and in his own favour ; G en. i. 26. *^ And
God said, let us make man in our image, after our likeness ;'*
ttd that none of the brute creatures might molest or injure him,
Wt all of them might be for his service, he said, '^ L et them have
dominion over the fish and the fowls, and cattle, &c. so God
Seated roan in his own image ;" ver»e 27. And what this image
foisted in, besides in his spiritual nature, and his immortal state^
^ hia dominion over other creatures, we are told by St. Paul,
£ph. iv. 24. where the apostle speaks of the new man^ or the
Restoration of fallen man to his primitive temper, '^ w hich,*' saya
^e, < ^ after God, that is, after the likeness of God, is created in
^ghteouaueaa and true holiness.*' Eccles. vii. 20. Solomon
^urea us, God hath made man upright. And Moses saya,
^hen Gtod had finished all his creation, he surveyed it, and found
^ all agreeable to his mind ; G en. i. 31. *' Ck>d saw every
^ing that he had made, and behold it w aa very good :" It waa
til according to his idea and his will, and well-pleasing in hia
*igbt. Man tlie last of his creatures, as well asall the rest, waa
^ « ry good, was holy and happy.
in. God originally appointed, that Adam when innocent
^^KMiId produce an offspring in his own holy image, or in the same
^ircumatancea of holiness and happineaa in which he himself waa
Stated r And appointed tdw on the other hand,\\x«X\£ \x^ v^s^^
You r U | watts_works_vol_4.pdf | 312 | 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 VIII.
from sinning. But if we collect together all that is revealed concerning this subject, we shall find that the word of God leads us into many of the same solutions of these difficulties which our reasoning powers have proposed. Scripture gives us much the same representation of the entrance of sin and misery into the world, as we have already heard, if we will attend with diligence to the revelation which God has made, and this appears in the following particulars:
Proposition I. It is plainly taught us in scripture, that God introduced mankind into the world by the formation of one single pair, "one man and woman, whom he called Adam and Eve." Gen. ii. 7. "The Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." Verse 18. "And the Lord God said, it is not good that man should be alone: I will make him a help meet for him." Verse 22. "The Lord made a woman out of the rib which he had taken from the man, and brought her unto the man." Gen. i. 27, 28. "So God created man, male and female created he them; and God blessed them, and said to them, be fruitful and multiply, and replenish the earth." Gen. iii. 20. "And Adam called his wife's name Eve, because she was the mother of all living." Acts xvii. 26. "He hath made of one blood all nations of men to dwell on all the face of the earth."
II. God created man at first in a holy and happy state, in his own likeness and in his own favour; Gen. i. 26. "And God said, let us make man in our image, after our likeness;" and that none of the brute creatures might molest or injure him, but all of them might be for his service, he said, "Let them have dominion over the fish and the fowls, and cattle, &c. so God created man in his own image;" verse 27. And what this image consisted in, besides in his spiritual nature, and his immortal state, and his dominion over other creatures, we are told by St. Paul, Eph. iv. 24. where the apostle speaks of the new man, or the restoration of fallen man to his primitive temper, "which," says he, "after God, that is, after the likeness of God, is created in righteousness and true holiness." Eccles. vii. 29. Solomon measures us, God hath made man upright. And Moses says, when God had finished all his creation, he surveyed it, and found it agreeable to his mind; Gen. i. 31. "God saw every thing that he had made, and behold it was very good:" It was all according to his idea and his will, and well-pleasing in his sight. Man the last of his creatures, as well as all the rest, was very good, was holy and happy.
III. God originally appointed, that Adam when innocent should produce an offspring in his own holy image, or in the same circumstances of holiness and happiness in which he himself was created: And appointed also on the other hand, that if he sinned | [{"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}] | |
SOS %mV Xl^D RECOtERYy kc.
and fell firOm his innocent state, he should prapRgafe bib kincf is
his own sinful image, which may probably be impliecl in those
words ; G en. i. 20—28. ^^ O od said let us make roan in oar
image, and let th6m hare dominion over fish and fowl, &c^'
^^ And God created man male and female, and blessed them^ and
said, be fruitful and multiply, and have dominion over the fish
and the fowl, &c/* that is, when you are. multiplied, let your
seed maintain this sovereigpnty, this dominion, which is a part of
my image, in your several succeeding generations. And Geo.
V. ] — 8. ** In tlie day that Qod created man, in the likeness of
God he made him ; male and female created he them, and
blesped them, and called their name Adam or man.** And Adam
Uved one hundred atid thirty years^ that is, after his sin and his
loss of the lioly image of God,* and begai a son in his own like^
nesSy after his image, verse 5. that is, bis own sinful and mortal
image, and called his name Seth. And Adam died^ verse d-^
And Seth also Hvedy and begat sons and daughters in this mortal
and sinful state, and he died also as Adam his father did before
liim, and his diildren after him. It is not to be supposed that
Moses in this brief history of the first generations of men, should
make such a particular repetition of the image or likeness of God
in whicii Adam was created, in this place, unless he had design*
ed to set the comparison in a fair light, between Adam^s begetting
his son in his own sinful and mortal image or likeness^ wheresi
he himself was created in God^s holy and immortal image : And
more especially when the design of the chapter is to shew boir
every generation of the sons of Adam died, it is obvious that
Moses designed also to shew how this course and custom of dyin;
came into the world, that is, by Adam's bringing his posterity
into the world in his own image, as fallen from God and liable to
death.
IV. God was pleased to put the man whom he had made
upon a trial of his obedience for a season, he placed him to a
garden of Eden or pleasure, he gave him a free use of the crea*
ttircs for his comfort, but forbid him to eat of the fruit of one
tree even the tree of the knowledge of good and evil ; f or saidke^
in the day thai thou eatest of it, thou shait surely die ; G en. ii. 17*
that is, tiion shalt from that time be liable to death : In which
threatening were doubtless included all the infirmities, pains and
miseries of this life which tend towards death and destructioo,
together witli death and destruction at the end of them. And
it is not at all improbable, that Crod should reveal to Adam, that
he should be the representative of his posterity, and that the con*
•equences of his obedience, or of his sin, should fall upon them
* Tliat Adam lost thin moral image of God Ivy aio, is plaioly implied, S^
!▼• S4. wiierc wo are laid to b€ rtncwtd qfUr tkii moral iimige, tu« hoiuuHm | watts_works_vol_4.pdf | 313 | 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 fell from his innocent state, he should propagate his kind in his own sinful image, which may probably be implied in those words; Gen. i. 26—28. "God said let us make man in our image, and let them have dominion over fish and fowl, &c." "And God created man male and female, and blessed them, and said, be fruitful and multiply, and have dominion over the fish and the fowl, &c." that is, when you are multiplied, let your seed maintain this sovereignty, this dominion, which is a part of my image, in your several succeeding generations. And Gen. v. 1—3. "In the day that God created man, in the likeness of God he made him; male and female created he them, and blessed them, and called their name Adam or man." And Adam lived one hundred and thirty years, that is, after his sin and his loss of the holy image of God,* and begat a son in his own likeness, after his image, verse 5. that is, his own sinful and mortal image, and called his name Seth. And Adam died, verse 6—8. And Seth also lived, and begat sons and daughters in this mortal and sinful state, and he died also as Adam his father did before him, and his children after him. It is not to be supposed that Moses in this brief history of the first generations of men, should make such a particular repetition of the image or likeness of God in which Adam was created, in this place, unless he had designed to set the comparison in a fair light, between Adam's begetting his son in his own sinful and mortal image or likeness, whereas he himself was created in God's holy and immortal image: And more especially when the design of the chapter is to shew how every generation of the sons of Adam died, it is obvious that Moses designed also to shew how this course and custom of dying came into the world, that is, by Adam's bringing his posterity into the world in his own image, as fallen from God and liable to death.
IV. God was pleased to put the man whom he had made upon a trial of his obedience for a season, he placed him in a garden of Eden or pleasure, he gave him a free use of the creatures for his comfort, but forbid him to eat of the fruit of one tree even the tree of the knowledge of good and evil; for said he, in the day that thou eatest of it, thou shalt surely die; Gen. ii. 17. that is, thou shalt from that time be liable to death: In which threatening were doubtless included all the infirmities, pains and miseries of this life which tend towards death and destruction, together with death and destruction at the end of them. And it is not at all improbable, that God should reveal to Adam, that he should be the representative of his posterity, and that the consequences of his obedience, or of his sin, should fall upon them
* That Adam lost this moral image of God by sin, is plainly implied, Ep. iv. 24. where we are said to be renewed after this moral image, viz. holiness. | [{"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 VIIL SOT
«
ell M upon hiiDBelf. All that appears as narrative and real
in the bible, might be represented in the springs and causte
eof to Adam, so far as God pleased.
V. As Adnm was under a law whose sanction threatened
tality and death upon disobedience, and there was a symbol
ral of it^ Tix, th^ tree of knowledge oj good and evil ; Gen.
B, 17. so it is most tiifl^nly probable, or rather certain, that
[ f avoured him with a covenant of life, and a promise of life
immortality u|>on his obedience, because there was another
appointed to be a symbol or seal of this covenant and promise,
is, ti^ tree of life : So that if he had not sinned against
I h e should have eat of that tree and been established in im-
tality. Gen. ii. 0. ** Out of the ground the Lord Ood
le to grow every tree, &c. the tree of life also in the midst of
garden, and the tree of knowledge of good and evil ;'* t he
to be a seal of the promise of life upon his obedience, the
sr a seal of the threatening of death on his disobedience :
[therefore after his sin God would not suffer him to taste of
tree of life. Gen. iii. 22, 24. ^* N ow lest he put forth bia
d ana take of the tree of life, and live for ever, — God drove
the man from the garden.^*
And we may suppose this tree of life did not merely signify
confirmation of Adam, in life and immortality if he had con-
ed obedient, but that it also included some advance of hap-
»8 since the fruits of this very tree are made use of in the
w Testament, particularly Rev. xxii. 2. to signify the advan-*
delights and satisfactions which true christians shall ei\joy in
iven by the grace and salvation of Jesus Christ.
It may also be observed here, that some ingenious and ration-
livines have supposed, that each of these two trees, viz. that
knowledge and tiiat of life, bore fruits naturally suited to
jr federal or sacramental design : That the fruit of the tree of
owledge being poisonous, would convey into the blood of the
:er such juices as should irritate irregular appetites and pas*
ns sbould raise them to an immoilcrate degree, and should also
iate the vital powers of man with diseases, and by degrees
[ug him down to death. And that the fruit of the tree of life
\ns suited to maintain the vital principles of animal nature,
ould keep the flesh and blood in a temperate state of health,
d preserve the appetites and passions in that moderation, as to
always subject to reason and within the rules of innocence ;
nd that it hud also some latent virtue, to heal all manner of dis-
ders whiei) could prossibly con^e upon human nature, if any
iild come, in a state of innocence and virtue. It is described
a plant both of healing and of immortality ; Rev. xxii. 2.
nd God wouhl not suffer Adam, who was guilty of death, to
ate of it ai'ler his I'all^ lest heu 2sh ould raise wux^ ffti^^ \i^^ | watts_works_vol_4.pdf | 314 | 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 | well as upon himself. All that appears as narrative and real in the bible, might be represented in the springs and causes of to Adam, so far as God pleased.
V. As Adam was under a law whose sanction threatened vitality and death upon disobedience, and there was a symbol of it, viz. the tree of knowledge of good and evil; Gen. 8, 17. so it is most highly probable, or rather certain, that favoured him with a covenant of life, and a promise of life immortality upon his obedience, because there was another appointed to be a symbol or seal of this covenant and promise, is, the tree of life: So that if he had not sinned against he should have eat of that tree and been established in im-itality. Gen. ii. 9. “Out of the ground the Lord God lee to grow every tree, &c. the tree of life also in the midst of garden, and the tree of knowledge of good and evil;” the to be a seal of the promise of life upon his obedience, the er a seal of the threatening of death on his disobedience: therefore after his sin God would not suffer him to taste of tree of life. Gen. iii. 22, 24. “Now lest he put forth his d and take of the tree of life, and live for ever,—God drove the man from the garden.”
And we may suppose this tree of life did not merely signify confirmation of Adam, in life and immortality if he had con- ed obedient, but that it also included some advance of hap- as since the fruits of this very tree are made use of in the New Testament, particularly Rev. xxii. 2. to signify the advan- delights and satisfactions which true christians shall enjoy in even by the grace and salvation of Jesus Christ.
It may also be observed here, that some ingenious and ration- divines have supposed, that each of these two trees, viz. that knowledge and that of life, bore fruits naturally suited to their federal or sacramental design: That the fruit of the tree of knowledge being poisonous, would convey into the blood of the cer such juices as should irritate irregular appetites and pass- ns should raise them to an immoderate degree, and should alsoiate the vital powers of man with diseases, and by degrees ing him down to death. And that the fruit of the tree of life suited to maintain the vital principles of animal nature, would keep the flesh and blood in a temperate state of health, and preserve the appetites and passions in that moderation, as to always subject to reason and within the rules of innocence: and that it had also some latent virtue, to heal all manner of dis- ders which could possibly come upon human nature, if any would come, in a state of innocence and virtue. It is described as a plant both of healing and of immortality; Rev. xxii. 2. and God would not suffer Adam, who was guilty of death, to state of it after his fall, lest he should raise some false hope | [{"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}] | |
therebf ta bav^ healed himtelf of all the peitofiMe efl^a of Ar
forbtdden tree of kaowledge, and abould neglect the MUvatipB if
the promised Mensiah. But thechief reaaoD far which I mea*
tion these two trees here, is to shew, tfiat as there was an appoint-
ed figure^ seal or sjnnbpl of ioMDortal life and happiness^ as wdl
a» of evil and death, both growiag in thia jptrden of paradise :
So there was a real covenant or promise of hfe made to persever*
ing obedience, as well as a law that threatened misery and deslii
to man, if he were disobedient to Lis Maker.
Perbi^M also we might farther prove, that there was aoovs*
sant of life and pronuseof immortalify, and advanced happioem
upon condition of perfect obedience, froon many texts of scrip-
ture. The first is Rem. ii. 7* where the apostle is rather reprs*
scnting the terms of the covenant of works, than the terms of
the covenant of grace, and says, ^ God will render indignation
and wrath, tribulation and anguish upon every soul of hnhi tbtt
doeth evil ; b ut eterual life, with ^ory and honour to them who
by patieat continuance in well doing seek for glory and honour,
and immortality.^ And verse 10. ^ Glory, honour and pesos
to every man that worketh good.'' Here let it b e observed, tbtl
the apostle, from the eighteenth verse of the first chapter to the
twenty-first verse of the tliird, is evidently laying all mankind
under condemnation by the law, and not describing the salvation
which comes by the covenant of grace ; and therefore he uses
the words glory ^ h onour^ peatty immortality j eternal life^ which
are the promises of a covenant of works, but not a word of par-
don, grace, or salvation, which Vite promises of abetter covenant:
And he represents the means of attaining these original blessings
to be working of goody and patient continuance in well doings
viro/Mom fy t^oi aya^y that, is continuance in one good work with-
out interruption or imperfection ; but not a word of repentance
and faith, as the means of obtaining these blessings. These are
therefore the proper terras of the law of innocency and covenant
of worHs, and this is the promise made to perfect obedience, by
which uo man now since the fall can be justified, as is expressly
asserted ; R om. iii. 20. thous^h innocrnt Adam might have
attained immortality^ eternal Iffe, honour, and glory by it.
Text II. It is the covenant of works with the terms of M,
as expressed in the books of Moses, whicti is cited by St Paul ;
Gal. iii. 12. " The man that doth the commautls shall live in or by
them :^ And Rom. x. 5. this called tlie righteousness qf the lattf
that is, that which entitles a man to the promise of life. And
Rom. vii. 10. *^ The comn>andment of the law which wM
ordained to life, shewa that life and immortality would have been
the reward of obedience to it/'
Text III. It will add prehaps some force to this argunienf»
in order to jirove a promiae af |^\or) %vA voomoctality made t^ | watts_works_vol_4.pdf | 315 | 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 | thereby to have healed himself of all the poisonous effects of the forbidden tree of knowledge, and should neglect the salvation of the promised Messiah. But the chief reason for which I mention these two trees here, is to shew, that as there was an appointed figure, seal or symbol of immortal life and happiness, as well as of evil and death, both growing in this garden of paradise: So there was a real covenant or promise of life made to persevering obedience, as well as a law that threatened misery and death to man, if he were disobedient to his Maker.
Perhaps also we might farther prove, that there was a covenant of life and promise of immortality, and advanced happiness upon condition of perfect obedience, from many texts of scripture. The first is Rom. ii. 7. where the apostle is rather representing the terms of the covenant of works, than the terms of the covenant of grace, and says, "God will render indignation and wrath, tribulation and anguish upon every soul of man that doeth evil; but eternal life, with glory and honour to them who by patient continuance in well doing seek for glory and honour, and immortality." And verse 10. "Glory, honour and peace to every man that worketh good." Here let it be observed, that the apostle, from the eighteenth verse of the first chapter to the twenty-first verse of the third, is evidently laying all mankind under condemnation by the law, and not describing the salvation which comes by the covenant of grace; and therefore he uses the words glory, honour, peace, immortality, eternal life, which are the promises of a covenant of works, but not a word of pardon, grace, or salvation, which are promises of a better covenant: And he represents the means of attaining these original blessings to be working of good, and patient continuance in well doing, πρυσοπη εὐ τέγω αἱαθι, that, is continuance in one good work without interruption or imperfection; but not a word of repentance and faith, as the means of obtaining these blessings. These are therefore the proper terms of the law of innocency and covenant of works, and this is the promise made to perfect obedience, by which no man now since the fall can be justified, as is expressly asserted; Rom. iii. 20. though innocent Adam might have attained immortality, eternal life, honour, and glory by it.
Text II. It is the covenant of works with the terms of it, as expressed in the books of Moses, which is cited by St Paul; Gal. iii. 12. "The man that doth the commands shall live in or by them:" And Rom. x. 5. this called the righteousness of the law, that is, that which entitles a man to the promise of life. And Rom. vii. 10. "The commandment of the law which was ordained to life, shews that life and immortality would have been the reward of obedience to it."
Text III. It will add perhaps some force to this argument, in order to prove a promise of glory and immortality made 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}] | |
aUEOTION VXIL S09
Adani^ if we eoniider, that when the tpostle ezpretset the ftllen
•Ute <rf roan, he saysy Rom. iii. 33. All have sinned^ and come
ehort Df t he glory vj G od^ that ia, ha^e lost their hope of that
glory of Qodf that glorious state in iinBiortality which God pro*
miaed, and to which roan would haye been entitled by his obe*
dieoce, as chapter iL verse 7. before cited.
Text IV. There is another text also which hat been used
toprove, that Adam was not merely under a law with athrea-
leoiBg, but also under a covenant with a promise ; and that is.
Hob. vL 7. They like men have irams^ressed the covenant : But
io the original il i^ they have transgressed the covenant like
Adam; which Imports that Adam was under a covenant of life,
18 well at a l aw that threatened death : For there roust be a pro-
mise of l ife as well as. threatening of death to make a law become
i covenant. But I proceed to the next proposition.
VI. Adam broke the law of his Maker, lost his image and
bis favour, forfeited the hopes of imioortality, and exposed him-
lelf to the threateuiBg of God, to mimy sorrows in life, and 9jL
lait to death ; G en. lii. 17. '* And G04I said to Adam, because
thou hast eaten of the tree which I commanded thee, sayinff,
khoa shalt not eat of it; cursed is the ground for thy sake ; la
lorrow shalt thou eat of it all the days of thy life : In the
iweat of thy face shalt thou eat thy bread, till thou return
■nto the ground ; f or dust thou art, and unto dust shalt thou
return.^'
Now that Adam lost the image t>f God, that is, brcALe his
habit of holiness, or destroyed the inward principle of virtue and
piety, is evident from (he nature of things, as I Ivave shewn
■nder the third question, proposition the eighth. By making
Mich an inroad upon conscience, by sinning against so much
Eght, by giving such a loose to sinful appetite, by losing bottt
bis own delighUul sense of the favour and love of Qod, and
thereby losing his own love to God ; h is reason and conscience
grew weak to subdue or restrain his inclinations to evil things,
nia corrupt appetites still prevailed further upon him, for he was
forsaken of Uod, and had not any peculiar aids from heaven |o
re«st temptation. And that he lost also the favour of God, and
some peculiar privileges of the state of innocence, is plain; for
he who used to converse with God with pleasure, and was well
acouainted with the voice of the Lord God in the garden^ by
former delightful converse with him ; G en. iii. 8. now heard the
mice of the Lord in the garden, and Adam and his wife hid
themselves from t/ie presence of the Lord : And when God
called after him, verse 9. Adam said, I heard thy voice in
ihe garden, and I was afraid, because I was naked, and hid
myself.
Here it may be noted, that iut i 3s very probable, though AdaoL | watts_works_vol_4.pdf | 316 | 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 VIII.
Adam, if we consider, that when the apostle expresses the fallen state of man, he says, Rom. iii. 23. All have sinned, and come short of the glory of God, that is, have lost their hope of that glory of God, that glorious state in immortality which God promised, and to which man would have been entitled by his obedience, as chapter ii. verse 7. before cited.
Text IV. There is another text also which has been used to prove, that Adam was not merely under a law with a threatening, but also under a covenant with a promise; and that is, Hos. vi. 7. They like men have transgressed the covenant: But in the original it is, they have transgressed the covenant like Adam; which imports that Adam was under a covenant of life, as well as a law that threatened death: For there must be a promise of life as well as threatening of death to make a law become a covenant. But I proceed to the next proposition.
VI. Adam broke the law of his Maker, lost his image and his favour, forfeited the hopes of immortality, and exposed himself to the threatening of God, to many sorrows in life, and at last to death; Gen. iii. 17. "And God said to Adam, because thou hast eaten of the tree which I commanded thee, saying, thou shalt not eat of it; cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life: In the sweat of thy face shalt thou eat thy bread, till thou return unto the ground; for dust thou art, and unto dust shalt thou return."
Now that Adam lost the image of God, that is, broke his habit of holiness, or destroyed the inward principle of virtue and piety, is evident from the nature of things, as I have shewn under the third question, proposition the eighth. By making such an inroad upon conscience, by sinning against so much light, by giving such a loose to sinful appetite, by losing both his own delightful sense of the favour and love of God, and thereby losing his own love to God; his reason and conscience grew weak to subdue or restrain his inclinations to evil things, his corrupt appetites still prevailed further upon him, for he was forsaken of God, and had not any peculiar aids from heaven to resist temptation. And that he lost also the favour of God, and some peculiar privileges of the state of innocence, is plain; for he who used to converse with God with pleasure, and was well acquainted with the voice of the Lord God in the garden, by former delightful converse with him; Gen. iii. 8. now heard the voice of the Lord in the garden, and Adam and his wife hid themselves from the presence of the Lord: And when God called after him, verse 9. Adam said, I heard thy voice in the garden, and I was afraid, because I was naked, and hid myself.
Here it may be noted, that it is very probable, though Adam | [{"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}] | |
810 ftUIN AND RBC07BET, &C.
and Eve had no gtrmeDts in their state of innoeencj, yet (he^
were not entirely naked, but were covered with a bright shininp
light or glory, as a token of their own innocence, and^tbe divine
&vour and presence ; s tich glory as angels sometimes appeared in,
and such as Christ wore on the holy mount, such as arrayed him
like a bright cloud at his ascent to heaven, and such as saints
•hall put on at the resurrection, when they shall be raised in
power and glory. But God mav be justly supposed to take
away his clothing of glory from them, upon their sin, as a token
of his withdrawing his favour and presence : For without this
aupposiUon hovf Qpuld they be said to be more naked after
their sin than they were before ? And how could our first
parents be painfully sensible of any nakedness, if they had not
lost something which clothed them ? God also further mani*
liested his displeasure, by cursing the ground for their sakesy
and pronouncing' upon Adam and Eve many sorrows, paini
and labours in this life, and their returning to dmt in death ;
verses 16 — 19.
VII. Adam after his sin propagated his kind, or produced
his offspring according to the law of nature ; not in the moral
likeness or image of God, not in righteousness and true MnesSi
but in his own sinful likeness^ as one fallen from God, with
irregular passions, appetites to evil, corrupt inclinations, and
sinful nature. See Gen. v. 1-— 3. cited under proposition III*
Those expressions in Job seem also to refer to liie same dege-
neracy :I Vhat is man that he should be clean, or the son of m an
that he should be righteous ? Who can bring a clean thing out
of an unclean? Not one ; Job xv. 14. and chapter xiy. 4.
David also says the same thing ; P s. li. 5. ^ehojd I w ax
shapen iA iniquity, and in sin did my mother conceive me.
Some persons would persuade us, that these words are ouly an
hyperbolical aggravation of David's early sins, and propensity
to evil from his childhood : But the text is strong and plain in
asserting sin some way to belong to his very conception, and tp
be conveyed from his natural parents, which is a different idea
from his actual sins, or even from his early propensity to sin in
his infancy : It asserts and shews the cause or spring both of
this evil propensity and of his actual sinning which operated
before he was born : So that these expressions cannot be aQ
hyperbole, or figurative exaggeration of what is, but it seems
to be a downright fiction of what is not, if original pravity be
not tiius conveyed and derived. If we look into the beginnin?
of the bible, we shall find Moses describing the universal cof"
ruption of mankind. Gen. vi. 5. Every imagination of the
thoughts of the lirart of man teas only evil continually. And
verse 12. All flesh had corrupted its way on the earth. And
chapter viii. 22. The imagination of man's heart is evil/ro^ | watts_works_vol_4.pdf | 317 | 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 Eve had no garments in their state of innocency, yet they were not entirely naked, but were covered with a bright shining light or glory, as a token of their own innocence, and the divine favour and presence; such glory as angels sometimes appeared in, and such as Christ wore on the holy mount, such as arrayed him like a bright cloud at his ascent to heaven, and such as saints shall put on at the resurrection, when they shall be raised in power and glory. But God may be justly supposed to take away his clothing of glory from them, upon their sin, as a token of his withdrawing his favour and presence: For without this supposition how could they be said to be more naked after their sin than they were before? And how could our first parents be painfully sensible of any nakedness, if they had not lost something which clothed them? God also further manifested his displeasure, by cursing the ground for their sakes, and pronouncing upon Adam and Eve many sorrows, pains and labours in this life, and their returning to dust in death; verses 16—19.
VII. Adam after his sin propagated his kind, or produced his offspring according to the law of nature; not in the moral likeness or image of God, not in righteousness and true holiness, but in his own sinful likeness, as one fallen from God, with irregular passions, appetites to evil, corrupt inclinations, and sinful nature. See Gen. v. 1—3. cited under proposition III. Those expressions in Job seem also to refer to the same degeneracy: What is man that he should be clean, or the son of man that he should be righteous? Who can bring a clean thing out of an unclean? Not one; Job xv. 14. and chapter xiy. 4. David also says the same thing; Ps. li. 5. Behold I was shapen in iniquity, and in sin did my mother conceive me. Some persons would persuade us, that these words are only an hyperbolical aggravation of David’s early sins, and propensity to evil from his childhood: But the text is strong and plain in asserting sin some way to belong to his very conception, and to be conveyed from his natural parents, which is a different idea from his actual sins, or even from his early propensity to sin in his infancy: It asserts and shews the cause or spring both of this evil propensity and of his actual sinning which operated before he was born: So that these expressions cannot be an hyperbole, or figurative exaggeration of what is, but it seems to be a downright fiction of what is not, if original pravity be not thus conveyed and derived. If we look into the beginning of the bible, we shall find Moses describing the universal corruption of mankind. Gen. vi. 5. Every imagination of the thoughts of the heart of man was only evil continually. And verse 12. All flesh had corrupted its way on the earth. And chapter viii. 22. The imagination of man’s heart is evil 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}] | |
QUESTION nU. Sll
Hi ftmtk. So oniversal and ao early a corruption must be aup*
jwied to spring from an universal and early cause, that is» their
frq>agation from a sinful original.
That the ancient Jews were acquainted with this doctrine^
md that this was the sentiment which they had derived from their
nadmg the Old Testament, will suflBciently appear to any one
from the apocryphal <writiag!s, which w;ere the product of some
iriae andkoowing men among them ; S ee 2 Esdra iii. 21. For
iefr'ii jtdetm -bearing a mcked heart , t ransgressed mtd was over-'
mne, and se he all they that be born of him. Thus infirmity
vas made permofienf^ and the law also in the heart oj the
\eople^ with the malignity of the root*y so thai the good 4o-
arted <iway and the evil abode still. 2 Esdra iv. 30. For the
*rain of evil seed hath been sown in the heart of Adam from
he beginnings that isy by the devil ; and how much ungodli*
fess hath it brought up unto this time 9 and how much shall
t y et bring forth till the time of threshing shall come ? 2 Esdra
ii. 11. When Adam transgressed niy statutes y then was de^
reed what is now done: Then wete the entrances of this
wrld made narrow^ that is, full of pain as the Hebrew im'-
orts, in which language probably this was first written : they
re but feWy and evily full of peril and ve^y painful: For
he entrances of the elder world wtre wide ana sure, and
rought immortal fruit 'y that is, in the world of innocencyy
len would have been born without pain and lived to immortality,
^erse 46. // had been bettery that iSy happier for man not
> have given the earth to Adaniy or else .when tt was given
iw, to have restrained him from sinning : Far what profit
r it for men now in this present time to ,live in heaviness^
nd after death to look for punishment ? O thouy Adam^
'hat hast thou done? For though it was thou that sinned^
\ou art not fallen alone, but we all that come of thee. Ec.
1. 1. Great travail is created for every man and a heavy
oke is upon the sons of Adam, Jrom thedaytlmt they go out of
\eir mother*s womb till the day that they return to ihe mother of
UthingSy that isy t o earth. These were the sentiments of the
Detent Jews.
Si. Paul mentions his sentiments on this subject in his epis-
e'to Rome and Corinth, whicli shall be cited immediately ; f or
e h ad well learned this doctrine. Nor do 1 think that text ;
phes. ii. 1 — 4. can be well dismissed from the service of this
;gument,'where the apostle tells the Ephesians, you ^' Gentiles
* The meaninf seems to be lhi9, ihovgh the law or rule of dutsr itill remaioi
iUeo in the hearts uf fnttu, yet there is Kuch a maiienity, o<- sinful tendency
riTed from Adam our root, that the principle of obedieoce is departed and the
inciple of transgression abiHe!i, whiie the conscience preserves the rule of
iy in man's heart or soul, aud yet be has a propeniity or inclinatioa to dis-
ey it. | watts_works_vol_4.pdf | 318 | 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 VIII.
his youth. So universal and so early a corruption must be supposed to spring from an universal and early cause, that is, their propagation from a sinful original.
That the ancient Jews were acquainted with this doctrine, and that this was the sentiment which they had derived from their reading the Old Testament, will sufficiently appear to any one from the apocryphal writings, which were the product of some wise and knowing men among them; See 2 Esdra iii. 21. For the first Adam bearing a wicked heart, transgressed and was overome, and so be all they that be born of him. Thus infirmity was made permanent, and the law also in the heart of the people, with the malignity of the root*, so that the good dearted away and the evil abode still. 2 Esdra iv. 30. For the strain of evil seed hath been sown in the heart of Adam from the beginning, that is, by the devil; and how much ungodliess hath it brought up unto this time? and how much shall it yet bring forth till the time of threshing shall come? 2 Esdra ii. 11. When Adam transgressed my statutes, then was deferred what is now done: Then were the entrances of this world made narrow, that is, full of pain as the Hebrew imports, in which language probably this was first written: they are but few, and evil, full of peril and very painful: For the entrances of the elder world were wide and sure, androught immortal fruit; that is, in the world of innocency, men would have been born without pain and lived to immortality.
Verse 46. It had been better, that is, happier for man not to have given the earth to Adam, or else when it was given him, to have restrained him from sinning: For what profit it for men now in this present time to live in heaviness, and after death to look for punishment? O thou, Adam, that hast thou done? For though it was thou that sinned, you art not fallen alone, but we all that come of thee. Ec. l. 1. Great travail is created for every man and a heavy stroke is upon the sons of Adam, from the day that they go out of their mother’s womb till the day that they return to the mother of all things, that is, to earth. These were the sentiments of the ancient Jews.
St. Paul mentions his sentiments on this subject in his epis- e to Rome and Corinth, which shall be cited immediately; for he had well learned this doctrine. Nor do I think that text; Ephes. ii. 1—4. can be well dismissed from the service of this argument, where the apostle tells the Ephesians, you “ Gentiles
* The meaning seems to be this, though the law or rule of duty still remains written in the hearts of men, yet there is such a malignity, or sinful tendency derived from Adam our root, that the principle of obedience is departed and the principle of transgression abides, while the conscience preserves the rule of thy in man’s heart or soul, and yet he has a propensity or inclination to disey 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}] | |
912^ RiriK AMD RBCOTBRT, &^
were dead in trespasses and sins, wherein yon walked aeeordiBf
to the course of this world, — and the spirit tliat tioW worketh ift
the children of disobedience : Among whom also we,** that u^
Jews, who were the peculiar people of God, or we ehrittians
who are now sanctified, even we also ^* had our conTersatioo in
time .past, in the lusts of our flesh, fulfilling the desires of tbs
flesh and of the mind ; and Were by nature the diildren of
wrath even as others," that is, as heathens. Even ire were dead
in sin, verse 5. This is the plain description of all mankind,
Inith Jews and Gentiles. Surely they were not born alive
by nature in a state of righteousness, and afterwards made
themselves dead in sin ; but they were dead-born, that ii^
born in sin by nature, or througli a corrupted nature derived
from their parents, and were children of wrath by nature, or ex-
posed to t he anger of God. But this belongs rather to the next
proposition.
VIII. As Adam produced his offspring like himself, des«
titute of the image of God, or defiled with sinful inclinations,
so he also produced them destitute of the favour of GKkI, or ia
a state of disfavour with their Maker, because under the same
sentence of condemnation, misery and death together with him«
self. As I have proved this before, by shewing that pains and
agonies, and often death itself, which is the appointed puriish<^
ment of sin, seizes upon children immediately from their birth,
before they are capable of committing actual sin, so there are
some scriptures which lead us into (he same sentiment, as Job
xlv. 1. Man that is bom of a woman is of f ew days and JuU
of trouble: That is, his short life, and his troubles or miseriei
Siroceed from his very birth, or his propagation from his sin*
ill and mortal parents : Otherwise God would not have ap*
pointed his noblest creature in this world to have been barn
to trouble. Yet this is the case: Man is born to trouble as
the sparks fly upwards ; Job v. 7. that is, naturally, for it ii
owing to his birth and his natural derivation from a sinful
stock : We are a miserable race of beings, springing from a
corrupted and dying root, prone to sin and liable to sorrows and
aufTerings.
Yet let it be observed here concerning one man, even
Jesus Christ, that though he be the son o^ Adam in a largd
sense, yet by this propagation he falls not under that guilt and
condemnation, nor that degeneracy of nature and those sinful
propensities which are conveyed to the rest of Adam's posterity:
And the reason is plain, viz. because he was not the son of
Adam by natural generation or propagation, but by a miracul-
ous operation of God and his Spirit, taking part of the body,
or flesh, and blood of the Virgin Mary, and making a man«
ehild of it : As Luke i. 34, 35. Now this part of the body of | watts_works_vol_4.pdf | 319 | 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 | were dead in trespasses and sins, wherein you walked according to the course of this world,—and the spirit that now worketh in the children of disobedience: Among whom also we," that is, Jews, who were the peculiar people of God, or we Christians who are now sanctified, even we also "had our conversation in time past, in the Iusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath even as others," that is, as heathens. Even we were dead in sin, verse 5. This is the plain description of all mankind, both Jews and Gentiles. Surely they were not born alive by nature in a state of righteousness, and afterwards made themselves dead in sin; but they were dead-born, that is, born in sin by nature, or through a corrupted nature derived from their parents, and were children of wrath by nature, or exposed to the anger of God. But this belongs rather to the next proposition.
VIII. As Adam produced his offspring like himself, destitute of the image of God, or defiled with sinful inclinations, so he also produced them destitute of the favour of God, or in a state of disfavour with their Maker, because under the same sentence of condemnation, misery and death together with himself. As I have proved this before, by shewing that pains and agonies, and often death itself, which is the appointed punishment of sin, seizes upon children immediately from their birth, before they are capable of committing actual sin, so there are some scriptures which lead us into the same sentiment, as Job xiv. 1. Man that is born of a woman is of few days and full of trouble: That is, his short life, and his troubles or miseries proceed from his very birth, or his propagation from his sinful and mortal parents: Otherwise God would not have appointed his noblest creature in this world to have been born to trouble. Yet this is the case: Man is born to trouble as the sparks fly upwards; Job v. 7. that is, naturally, for it is owing to his birth and his natural derivation from a sinful stock: We are a miserable race of beings, springing from a corrupted and dying root, prone to sin and liable to sorrows and sufferings.
Yet let it be observed here concerning one man, even Jesus Christ, that though he be the son of Adam in a large sense, yet by this propagation he falls not under that guilt and condemnation, nor that degeneracy of nature and those sinful propensities which are conveyed to the rest of Adam's posterity: And the reason is plain, viz. because he was not the son of Adam by natural generation or propagation, but by a miraculous operation of God and his Spirit, taking part of the body, or flesh, and blood of the Virgin Mary, and making a man-child of it: As Luke i. 34, 35. Now this part of the body of | [{"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}] | |
QIJE8T10N Tm. m$
fte Ttrgia wUeh was Msumed by Cbriit, being pot a huiDan
person, but mere BDiroal matter, came not under the geucr«l
oondemning sentence of Adam, and of all those which are na-
Uumlly derived from him ; and it was alM> purified from any
inherit ticious ferments, which might reside in the aDimal
nature of \he virgin : And thus Christ had 119 original sin inhe*
rent ; nor even iippoted by the same constitution, and on this
same account as other children have; bu\ was perfocdy inno«
cent ; and consequently he had not been ex|K>sed to suifer sick-
ness and death which other children are ex{X)st'd to, nor subject
to any of our sorrows, if he had not been a yoluntury undci^-
taker to rescue and redeem fallen Uiaii, btf hating all our sins
touted to him and ^Hffered in pur stead. But this is only a
thought by the way.
Let us procec^d farther in the proof of this sentence of con-
demnatioh and death, coming upon ail mankind for the sin of
i^daro, and let St. Paul in tlie fifth chapter of the epistle to the
Romans bei brought as a considerable witne<is. I think this cliap-
ler cannot be fairly construed to any other sense. See verses
12 — 14. On these and the followiiig verses I d esire to make these
plain and easy remarks :
I. Here Adam and Christ are set up as two distinct heads
or representatives of their several families : Adam was the bead
of all mankind who became sinful and mortal by tlie corruptioR
iof o ur nature, 'and Christ was the head of the new creation, or
of the saints who obtained righteousness and life by d ivine grace*
Verse 12 — 14, the apostle says, ^* A s by one man sin entered
fnto the woi^ld, and death by sin, so death passed upsfD all men,
for that alt haVe sinned ;^' o r as some render it, i n whom all have
Imned : A nd that with full as much or more justice tlian Levi was
uadto fay tithes in Abraham^ his great grandfather; Ileb. vii. 9.
And then 'the apostle gives this reason to prove this headship of
Adam : For, saith he, until the law^ tiiat \%^ from the creation
of man till the law of Moses, '^ sin was in the world; but sin
il n ot imputed where there is' no law f ^ T his cannot mean, where
there is no explicit and positive law, for the heathens have sin
imputed to* them who had no such explicit |)ositive plain luvr
given them ; b ut his meaning is, that sin is never imputed where
Uiere is no law divinely established, no constitution of duty and
penalty at all. Yety saith he, death reigned from Adam to Mosesy
that is, yet sin was imputed and punished by death, even ii]>oii
all mankind both great and small, before Moseses laws : And the
inference is, therefore there was some law or constitution «luring
all the time from Adam to Moses, by and according to which sin
was imputed to mankind ; and death was executed upon therti
according to this law. Now what law could that be besidea
the law or constitution, which said to Adam as a representative^ | watts_works_vol_4.pdf | 320 | 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 VIII.
the virgin which was assumed by Christ, being not a human person, but mere animal matter, came not under the general condemning sentence of Adam, and of all those which are naturally derived from him; and it was also purified from any inherent vicious ferments, which might reside in the animal nature of the virgin: And thus Christ had no original sin inherent; nor even imputed by the same constitution, and on the same account as other children have; but was perfectly innocent; and consequently he had not been exposed to suffer sickness and death which other children are exposed to, nor subject to any of our sorrows, if he had not been a voluntary undertaker to rescue and redeem fallen man, by having all our sins imputed to him and suffered in our stead. But this is only a thought by the way.
Let us proceed farther in the proof of this sentence of condemnation and death, coming upon all mankind for the sin of Adam, and let St. Paul in the fifth chapter of the epistle to the Romans be brought as a considerable witness. I think this chapter cannot be fairly construed to any other sense. See verses 12—14. On these and the following verses I desire to make these plain and easy remarks:
I. Here Adam and Christ are set up as two distinct heads or representatives of their several families: Adam was the head of all mankind who became sinful and mortal by the corruption of our nature, and Christ was the head of the new creation, or of the saints who obtained righteousness and life by divine grace. Verse 12—14, the apostle says, "As by one man sin entered into the world, and death by sin, so death passed upon all men, for that all have sinned;" or as some render it, in whom all have sinned: And that with full as much or more justice than Levi was said to pay tithes in Abraham, his great grandfather; Heb. vii. 9. And then the apostle gives this reason to prove this headship of Adam: For, saith he, until the law, that is, from the creation of man till the law of Moses, "sin was in the world; but sin is not imputed where there is no law:" This cannot mean, where there is no explicit and positive law, for the heathens have sin imputed to them who had no such explicit positive plain law given them; but his meaning is, that sin is never imputed where there is no law divinely established, no constitution of duty and penalty at all. Yet, saith he, death reigned from Adam to Moses, that is, yet sin was imputed and punished by death, even upon all mankind both great and small, before Moses's laws: And the inference is, therefore there was some law or constitution during all the time from Adam to Moses, by and according to which sin was imputed to mankind; and death was executed upon them according to this law. Now what law could that be besides the law or constitution, which said to Adam as a representative, | [{"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}] | |
814 Rtiiif AVD recotert; tee.
and surety for all his posterity, ^< I n the day (hon sinnest thov
die!''
ahalt
II. Observe that the apostle carries this argument yet far*
ther : Sin was imputed^ ami death reigned or was executed
even upon those that had not sinned after the similitude of
Adam's transgression; that is, who had not sinned peraooally
against an express and positive command givpn to themselvei
as Adam had done. Now this must include children or infantoi '
if it does not chiefly refer te them ; f or death reigned over them^
death was executed upon them ; and this must be by some law or
consiitutiouy by which sin was in some respect imputed to them
who had not committed actual sin ; f or without some such law or
constitution sin would never have been imputed, nor death execu-
ted on children. Yet further,
III. Let us consider that death does not come upon tbotf
who had not sinned actually and personally as a mere' afflictioOi
eras a necessary and natural effect or mere consequent of their
father Adam^s sin and death ; b ut it was at first the threatening
of the law, and now it is a proper and legal punishment of
sin : For it is said, that this sin '^ b rought condemnation upon
all men ;" verse 18. Now this is a legal term, and shews ot
that death is not only a natural but a penal evil, and eomei
upon infants considered as accounted guilty and condemned;
not for their own sins for they had none; but for the sin of Adtm
their legal head, or representative, and surety according to tbit
constitution, or law, or covenant*.
In diis eighteenth verse, the expression is very strong:
^' by the cHence of one, judgment came upon ail men to cos*
demnation." It is true the words ''judgment came*^ are not
in the original ; b ut if t hese words be not supplied, you mustoe*
cessarily supply some ether word of equal importance to m$kt
sense, or you must repeat the word offence or sin, or guilt ; sod
say, ** by the offence or sin of one man, sin came upon all men,^
who are the seed of Adam, or it was imputed to them to eoD-
demnation. And it is possible this may be the most proper
way of supplying tliat elliptical way of speaking, viz. bj
repeating the word sin or offence, 'And so in the foUowio^
part of the verse, '' by the rigiiteousness of one, not the
free gift/' but perhaps it should be, '^ rightcousneu cafltf
* The author has read what opposition has heen made to this Batcral (O^
obvious expositioo of this argument as handled by the apustle in this epiatle,tc^
he finds such per?rrse distortions of the scriptures from their pUin 8eDS<!»*i^
such absurd conn^queaces rising from this opposition, that he leaves what bebM
here said as suf&cieot to justify his exposition, to the understanding of a siocC
and honest reader, notwithstanding all the boasting pretences to scriptBre**^
iK>lema exhortatioDS to attend to it, which are introduced oo the other tidei | watts_works_vol_4.pdf | 321 | 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 surety for all his posterity, "In the day thou sinnest thou shalt die!"
II. Observe that the apostle carries this argument yet farther: Sin was imputed, and death reigned or was executed even upon those that had not sinned after the similitude of Adam's transgression; that is, who had not sinned personally against an express and positive command given to themselves as Adam had done. Now this must include children or infants, if it does not chiefly refer to them; for death reigned over them, death was executed upon them; and this must be by some law or constitution, by which sin was in some respect imputed to them who had not committed actual sin; for without some such law or constitution sin would never have been imputed, nor death executed on children. Yet further,
III. Let us consider that death does not come upon those who had not sinned actually and personally as a mere affliction, or as a necessary and natural effect or mere consequent of their father Adam's sin and death; but it was at first the threatening of the law, and now it is a proper and legal punishment of sin: For it is said, that this sin "brought condemnation upon all men;" verse 18. Now this is a legal term, and shews us that death is not only a natural but a penal evil, and comes upon infants considered as accounted guilty and condemned; not for their own sins for they had none; but for the sin of Adam their legal head, or representative, and surely according to this constitution, or law, or covenant*.
In this eighteenth verse, the expression is very strong: "by the offence of one, judgment came upon all men to condemnation." It is true the words "judgment came" are not in the original; but if these words be not supplied, you must necessarily supply some other word of equal importance to make sense, or you must repeat the word offence or sin, or guilt; and say, "by the offence or sin of one man, sin came upon all men," who are the seed of Adam, or it was imputed to them to condemnation. And it is possible this may be the most proper way of supplying that elliptical way of speaking, viz. by repeating the word sin or offence. And so in the following part of the verse, "by the righteousness of one, not the free gift," but perhaps it should be, "righteousness came
* The author has read what opposition has been made to this natural and obvious exposition of this argument as handled by the apostle in this epistle, and he finds such perverse distortions of the scriptures from their plain sense, and such absurd consequences rising from this opposition, that he leaves what he has here said as sufficient to justify his exposition, to the understanding of a sincere and honest reader, notwithstanding all the boasting pretences to scripture and solemn exhortations to attend to it, which are introduced on the other side. | [{"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}] | |
QUEsmoN VIII. Sis
U thote who are the geed of Christ, to jastificfttion of
^Dd it may be yet farther remarked,
. That in tlie original Oreek it is not said, '' b y the
of one, but by one ofienee,*' that is, by the single
of Adam, when he stood as the head or surely of all
ring, and brought sin and death upon them by his disobe-
as verse 10. *^ by one man^s disobedience many were
or constituted sinners, xalirAdno-ay, that is, became sub«
vuilt and death by a righteous constitution : And the 16.
iems to have the same meaning, where one single oflRsnce
sented as condemning us through Adam, and stands in a
antithesis or opposition to the many offences which are
kI through Jesus Christ.
There is yet a &rther reason implied in this chapter, to
that Adam conveyed sin and death to his posterity, not
as tlie natural spring or parent of their race by p ropaga-
jt as a federal head and representative of all liis offspring
olved them in his own guilt, or liableness to misery and
y h is own act of disobeclience. Take it thus : As Adam
hrist are here represented by the apostle as the two
i of sin and righteousness, of death and life to mankind,
s agreed by all in their expositions of the last half of
\ and 1 Cor. xv. so the one is represented as a type and
)r the other. Adam was a figure or type of Christ iu thifi
espect ; verse 14. And Christ is called *^ tlie second
id the last Adam," for this very reason ; 1 Cor. xiv. 45,
As one was the spring of life, so the other was the
of death to all their particular seed or ofispifag ; 1 Cor*
, 2 3. Now Christ is not only ^. spring of life, as he cou«
new nature and a principle of holiness to his seed, but he
escntcd as the spring of justifying righteousness, or of
ation, and of eternal life and happiness ; as procuring it
m by his own personal actions, by \uh own obedience and
igs : So Adam is not only a Kpriug of sin and death to all
1(1 who are his seed, as he conveys a sinful nature to them,
i he brinti^s sin and guilt, condemnation and death upon
ty h is own personal disobedience. And indeed this is what
3stle, Rom. v. fruni the tiftecnth verse to the end, chiefly
upon, viz. ii u by one man^s righteousness the free giji^
er right eousness came upon all men^ that is, all his seed,
ustijication of life ; and it is by the offence of one man^
n who are the seed of Adam, are laid under condetn^
; verse 18. yls it is by the obedience of o ne man many
made righteous^ or jusiificd, so by one nuin*s disobedience
)r if the word ** all*' in this pUce vhould he Ci aiirued to meaD all man-
is still the righteousness of Chri»t, which bat provided this way of justi-
forallmeo, or Ibis offer of juitificatioo to all mcDf thsugh all do oot
' a ccept of it. | watts_works_vol_4.pdf | 322 | 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 VIII.
All those who are the seed of Christ, to justification of And it may be yet farther remarked,
That in the original Greek it is not said, "by the of one, but by one offence," that is, by the single of Adam, when he stood as the head or surety of all ring, and brought sin and death upon them by his disobedience verse 19. "by one man's disobedience many were or constituted sinners, καλῶσθησαν, that is, became sub-guilt and death by a righteous constitution: And the 16. seems to have the same meaning, where one single offence presented as condemning us through Adam, and stands in a tantithesis or opposition to the many offences which are led through Jesus Christ.
There is yet a farther reason implied in this chapter, to that Adam conveyed sin and death to his posterity, not as the natural spring or parent of their race by propagation as a federal head and representative of all his offspring involved them in his own guilt, or liableness to misery and by his own act of disobedience. Take it thus: As Adam christ are here represented by the apostle as the two of sin and righteousness, of death and life to mankind, as agreed by all in their expositions of the last half of v. and 1 Cor. xv. so the one is represented as a type and of the other. Adam was a figure or type of Christ in this respect; verse 14. And Christ is called "the second and the last Adam," for this very reason; 1 Cor. xiv. 45,
As one was the spring of life, so the other was the of death to all their particular seed or offspring; 1 Cor. 23. Now Christ is not only a spring of life, as he connew nature and a principle of holiness to his seed, but he presented as the spring of justifying righteousness, or of nation, and of eternal life and happiness; as procuring it from his own personal actions, by his own obedience and sins: So Adam is not only a spring of sin and death to all who are his seed, as he conveys a sinful nature to them, he brings sin and guilt, condemnation and death upon by his own personal disobedience. And indeed this is what christ, Rom. v. from the fifteenth verse to the end, chiefly upon, viz. it is by one man's righteousness the free gift, her righteousness came upon all men, that is, all his seed, justification of life; and it is by the offence of one man, who are the seed of Adam, are laid under condemnation; verse 18. As it is by the obedience of one man many made righteous, or justified, so by one man's disobedience
Or if the word "all" in this place should be construed to mean all man is still the righteousness of Christ, which has provided this way of justi-for all men, or this offer of justification to all men, though all do not accept of 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}] | |
U6 ROm ARft taCOT£RY, &C.
flNnry flwnf maile sinnf n, or stood m guilty snd eondemrf
before God*.
It is true indeed, that Christ traiua up and preparei til
children lor eternal life, by making them liia children, by renew*
ini? them after the image of Grod hia Father, or after his owa
likeneKg, or by i,ivin|; them a holv nature, a principle of difiat
life, witiiout wiiich it is impossible they should be made setsd
parlskers of happiness ; and so he is typiGed by Adam, who
conveyed a sinful nature, or his own sinful image to his childrai:
JBut the chief thing which tlie apostle seems to have in his eye, is
tkia chapter, is the conveyance of condemnation and death totbs
aeed of Adam, and a justifying righteousness and eternal lifeli
the seed of Christ, by their being the common heads or reprs-
aentatives, as well as the fathers or fountains, of their distiaet
bousehokis or oflsprings ; the one involving his offspring whoa
he represented in his own sin and death, and the other acquiriig
lor his offspring whom he represented, righteousness, that i% i
right to life and eternal happiuess. I
Objection I. Some persons have supposed, that it c onfiuei
ami i>erplexes our ideas, to treat of mankind thus as one collce-
tive body, or to suppose that the race of man have ruined them-
aelves in Adam their head*^ whereas, say they, the scriptnrt
often tells us^ that God n^ill judge every man personally and ptf-
ticularly according to his own Korks, I answer ;
It takes away all this supposed confusion, and makes oar
ideas very distinct and plain, if we consider that in the genenl
sentence of ruin and condemnation for the first sin of AdtOi
mankind may be reckoned as one collective body, under out
bead, fiAlliug under this universal condemnation by the originil
hw of creation, and the constitution of the covenant of works,
since it is evidently represented in this manner in several ven«
in Romans v. 12—21 . Whereas in the last judgment every one
will be personalW judged and acquitted or condemned accordiflS
<o their persona! behaviour under the several particular coniti-
iutions or dispensations both of law or grace whicli they hsTS
enjoyed.
Objection II . We af c informed by the word of God, thit
there have been two general fathers, viz. Adam and No«h:
Now there are three particuhirs that do summarily and distindh
contain the blessings, endowmenls and pre-eminence conferred
upon Adam in his innocent stale, 1. The blessmg of props^
tion. 2. The dominion over the brutes. 3. Fhe image ot God
in which he was made : All which are contained m Gen. i. 2 7,
88. Now the very same blessings and marks of excellency »re
at h rg ♦ € A ) b } y t a h i e s s te y x t , w r c i i u t n ed o u u n d x e h r n ^ t ^ u i W - c c q t u , " e ; l ; de ; r ^ . ^ o ^ d ^ l ^ .i ^ cr ^ . ^ "^ ''"dieted -oit | watts_works_vol_4.pdf | 323 | 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 | many were made sinners, or stood as guilty and condemned before God*.
It is true indeed, that Christ trains up and prepares his children for eternal life, by making them his children, by renewing them after the image of God his Father, or after his own likeness, or by giving them a holy nature, a principle of divine life, without which it is impossible they should be made actual partakers of happiness; and so he is typified by Adam, who conveyed a sinful nature, or his own sinful image to his children: But the chief thing which the apostle seems to have in his eye, in this chapter, is the conveyance of condemnation and death to the seed of Adam, and a justifying righteousness and eternal life to the seed of Christ, by their being the common heads or representatives, as well as the fathers or fountains, of their distinct households or offsprings; the one involving his offspring whom he represented in his own sin and death, and the other acquiring for his offspring whom he represented, righteousness, that is, a right to life and eternal happiness.
Objection I. Some persons have supposed, that it confuses and perplexes our ideas, to treat of mankind thus as one collective body, or to suppose that the race of man have ruined themselves in Adam their head; whereas, say they, the scripture often tells us, that God will judge every man personally and particularly according to his own works. I answer;
It takes away all this supposed confusion, and makes our ideas very distinct and plain, if we consider that in the general sentence of ruin and condemnation for the first sin of Adam, mankind may be reckoned as one collective body, under one head, falling under this universal condemnation by the original law of creation, and the constitution of the covenant of works, since it is evidently represented in this manner in several verses in Romans v. 12—21. Whereas in the last judgment every one will be personally judged and acquitted or condemned according to their personal behaviour under the several particular constitutions or dispensations both of law or grace which they have enjoyed.
Objection II. We are informed by the word of God, that there have been two general fathers, viz. Adam and Noah: Now there are three particulars that do summarily and distinctly contain the blessings, endowments and pre-eminence conferred upon Adam in his innocent state, 1. The blessing of propagation. 2. The dominion over the brutes. 3. The image of God in which he was made: All which are contained in Gen. i. 27, 28. Now the very same blessings and marks of excellency are
* All the texts cited under this question are explained and vindicated most at large by many writers on this subject, elder and later. | [{"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 TIIL 117
^' God himself declared mod pronounoed more exprettly and
smphatically at the restoration of the world by ^foah and hit
lona, and for the most part in the same words. Gen. ix. 1. God
^kkued Noah and Ms tonSf and said to thtmy be fruitful and mul»
"iphfy and replenish the earth. Verse 2. The Jear qf you^ and
lie dread of y ou shall be upon every beasty and fowl f and fish^
Ijpc. They are aelivered into your hand ; every mooing thing thai
Haeth shall be meat for youy that is, you have licence to lull and
(at them. And again it is said ; G en. ix. 6. Whoso sheddetk
man^s bloody by man shall his blood be shed: For in the image of
^ad made he man. Now say the objectors^ this it a clear and
mdoubted demonstration that the judgment whieh came on all mem
fo condemnation^ and the expulsion of man out of paradise^ did
lo way alter the primary relation in which God stood to man,
ind man to Ck>d. Tlie love, regard and providence of God
owards mankind in general, were still the same as they were
o man at his first formation ; and our nature as derived from
^oah, is attended with the same blessings, endowments and
)re-emiuence, both natural and moral, which were pronounced
}r conferred on Adam, our first natural head as soon as he was
Teated : And we no more derived a corrupt nature from our
leooud natural head, than we should have done from the first, If
le had never sinned : And whatsoever came upon us in conse-
{uence of the judgment to condemnation, viz. death, hard toil
>r labour, and sorrow, came upon us no farther, nor in any sense
>r degree, than what is perfectly consistent with the original
Jessing pronounced on Adam at his first creation.
Answer. This objection as formidable as it secoaa, may have
»mplete and eficctual answers given to it in tliis manner : It is
■eadily granted that all that is contained in the blessing given to
SToahis very consistent with that curse of God which came upon
dl men by the first sin ; b ut that curse is not consistent with the
original blessing that was given to Adam : A nd though the words
ire in the main much the same, yet if we review the history and
xmtext, we shall find the blessing of Adam and Noali differ
l^reatly from each other in all the three particulars mentioned.
1. It is evident that the blessing first mentioned relates
liiefly to propagation, and the continuance and support of man
m the earth ; b ut Adam^s blessing was without those multiplied
lains and sorrows, whieh after the first sin, fell upon women in
ihild-birth : It was a blessing of sustentation, or nourishment of
nan on the earth, without hard toil and sweat of the brows : It
ras a b lessing without a curse on the ground to hinder or destroy
he fruitfuhiess thereof: It was a bjessing without death and
etuming to our dustj which hinders the replenishing of the
arth: Whereas the blessing of Noah did not take away Me
Hiins of child bearing from women, nor the hard toil andsspeai | watts_works_vol_4.pdf | 324 | 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 VIII.
by God himself declared and pronounced more expressly and emphatically at the restoration of the world by Noah and his sons, and for the most part in the same words. Gen. ix. 1. God blessed Noah and his sons, and said to them, be fruitful and multiply, and replenish the earth. Verse 2. The fear of you, and the dread of you shall be upon every beast, and fowl, and fish, etc. They are delivered into your hand; every moving thing that liveth shall be meat for you, that is, you have licence to kill and eat them. And again it is said; Gen. ix. 6. Whoso sheddeth man's blood, by man shall his blood be shed: For in the image of God made he man. Now say the objectors, this is a clear and undoubted demonstration that the judgment which came on all men to condemnation, and the expulsion of man out of paradise, did no way alter the primary relation in which God stood to man, and man to God. The love, regard and providence of God towards mankind in general, were still the same as they were to man at his first formation; and our nature as derived from Noah, is attended with the same blessings, endowments and pre-eminence, both natural and moral, which were pronounced or conferred on Adam, our first natural head as soon as he was created: And we no more derived a corrupt nature from our second natural head, than we should have done from the first, if he had never sinned: And whatsoever came upon us in consequence of the judgment to condemnation, viz. death, hard toil or labour, and sorrow, came upon us no farther, nor in any sense or degree, than what is perfectly consistent with the original blessing pronounced on Adam at his first creation.
Answer. This objection as formidable as it seems, may have complete and effectual answers given to it in this manner: It is readily granted that all that is contained in the blessing given to Noah is very consistent with that curse of God which came upon all men by the first sin; but that curse is not consistent with the original blessing that was given to Adam: And though the words are in the main much the same, yet if we review the history and context, we shall find the blessing of Adam and Noah differ greatly from each other in all the three particulars mentioned.
1. It is evident that the blessing first mentioned relates chiefly to propagation, and the continuance and support of man on the earth; but Adam's blessing was without those multiplied strains and sorrows, which after the first sin, fell upon women in child-birth: It was a blessing of sustentation, or nourishment of man on the earth, without hard toil and sweat of the brows: It was a blessing without a curse on the ground to hinder or destroy the fruitfulness thereof: It was a blessing without death and returning to our dust, which hinders the replenishing of the earth: Whereas the blessing of Noah did not take away the strains of child-bearing from women, nor the hard toil and sweat | [{"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}] | |
8t8 RC^Iir A9T> RBCOtBRT, &C.
of merty nor that threatened deaih, which dispeoples ihe earlb
continually.
Let it b e observed also, that this blessing on Noah aeema
directly to refer to that vast desolation which was brought on the
earthy and the lives of men by the flood, as the context plainly
shews ; and that God would not repeat thisistroke, nor safer the
earth to be depopulated by beasts or men ; G en. ix. 1 — 7.
And I add farther, though Lamach seemed to hav^ the
spirit of prophecy when he called his son Noahy smingf This
Mome shall comfort us concerning our work and toil bfour hand,
because of the ground which the Lord hath cursed ; Gen. v. 39.
Yet the curse coming upon the ground abides still in a greater
measure from Adam to this day, for it brings forth thorns and
thistles in abundance. Now Noah might well be said to comfort
his fellow-Iabourers on the ground, since he began to be an Atft-
band man, and planted a vineyard ; Gen. ix. 20. that is, he
invented, or rather greatly improved the art of husbandry and
cultivation of the earth, and thereby lightened much of the toil
of man and the curse.
2. To Adam was given dominion over the brutes, which
carries in it more than merely the blessing of Noah, vix. That
the fear of you and the dread of you shall be upon every bea^
Sfc. For notwithstanding tliis fear and dread of tlie human form
and stature, which in many instances appears amongst the brutal
creation, yet sometimes, ever since Noah's blessing, they now
bite or sting men to deatii, and sometintes tears them to pieces,
which calamitous disasters would never have befallen innocent
Adam, or his innocent seed ; f or it was sin only that brought
death into the world.
And if Noah and his sons had licence to kill and cat birds
and beasts, wliich was not given to Adam, a very ingenious
writer. Doctor Cheyne the physician, supposes that this was
designed in the providence of God to shorten the lives of men
after the flood, thereby to diminisii or limit their great wicked-
ness :A nd probably it h ad this eflect to shorten life, which vege-
table food would have prolonged.
3. The image of God in which Adam was made at first con-
sisted eminently, if wc will believe St. Patd, in righteousness
and true holiness; Eph. iv. 24. for tlic christian is required to
vutojff^ the old mauy that is, the sinful temper which he brought
into the world w ith him, which is corrupt, and to be renewed in
the spirit of their mind, to put on the nczo man, or holy temper,
tphich after God, that is, in resemblance of God, is createa in
righteousness and true holiness. Whereas that part of the image
of God, which remained after the fall was the natural image of
Crod, viz. the spiritual facilities and immortality of the soul, or
Vile jpolitical image of God \u ^ de^^^ o[ donumoti over th$ | watts_works_vol_4.pdf | 325 | 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 men, nor that threatened death, which dispeoples the earth continually.
Let it be observed also, that this blessing on Noah seems directly to refer to that vast desolation which was brought on the earth, and the lives of men by the flood, as the context plainly shews; and that God would not repeat this stroke, nor suffer the earth to be depopulated by beasts or men; Gen. ix. 1—7.
And I add farther, though Lamach seemed to have the spirit of prophecy when he called his son Noah, saying, This same shall comfort us concerning our work and toil of our hand, because of the ground which the Lord hath cursed; Gen. v. 29. Yet the curse coming upon the ground abides still in a greater measure from Adam to this day, for it brings forth thorns and thistles in abundance. Now Noah might well be said to comfort his fellow-labourers on the ground, since he began to be an husband man, and planted a vineyard; Gen. ix. 20. that is, he invented, or rather greatly improved the art of husbandry and cultivation of the earth, and thereby lightened much of the toil of man and the curse.
2. To Adam was given dominion over the brutes, which carries in it more than merely the blessing of Noah, viz. That the fear of you and the dread of you shall be upon every beast &c. For notwithstanding this fear and dread of the human form and stature, which in many instances appears amongst the brutal creation, yet sometimes, ever since Noah’s blessing, they now bite or sting men to death, and sometimes tears them to pieces, which calamitous disasters would never have befallen innocent Adam, or his innocent seed; for it was sin only that brought death into the world.
And if Noah and his sons had licence to kill and eat birds and beasts, which was not given to Adam, a very ingenious writer, Doctor Cheyne the physician, supposes that this was designed in the providence of God to shorten the lives of men after the flood, thereby to diminish or limit their great wickedness: And probably it had this effect to shorten life, which vegetable food would have prolonged.
3. The image of God in which Adam was made at first consisted eminently, if we will believe St. Paul, in righteousness and true holiness; Eph. iv. 24. for the christian is required to put off the old man, that is, the sinful temper which he brought into the world with him, which is corrupt, and to be renewed in the spirit of their mind, to put on the new man, or holy temper, which after God, that is, in resemblance of God, is created in righteousness and true holiness. Whereas that part of the image of God, which remained after the fall was the natural image of God, viz. the spiritual faculties and immortality of the soul, or the political image of God in a degree of dominion over 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}] | |
QUEOTION VL 810
eaiwts; m theimag^e of God signifies ; 1 Cor. 8. 7. Or per«
ip« in the ^' corporeal image^ or form,*' that is, in that ma«
aty of stature ana countenance wherein God himself appeared
id oooYersed with Adam in the garden ; b ut the moral image
■a loat or defaced, or else it could not be said to be renew^
ttink it is sufficiently evident that the blessing given to Adam
I i nnooency, and that given to Noah after the (all, differed in such
ery important things that the one was consistent with the con-
Bmnation and curse for sin, and the other was not : And conse-
aently the race of man is far from standing in the love and
;VDur of God in the same manner as Adam stood while he was
mocent.
Thus in a few pages, I think I have made it appear, that
le boly scriptures both in the Old and New Testament, and the
ewiah church in the intermediate time, seem to give us the same
sntinsents of the conveyance of sin, misery, and death from the
rat man Adam to all his oSspring, and encourage us to receive,
\ d ivine truth, that same doctrine of original tin, which humao
sason approves as most probable.
I7E8T. IX. — TVhat can the light of Nature discover concernir^
the proper Penaltif due to the Sin of Man^ or the proper
Punishment inflicted on Man for Sin.
First, Let it be observed here, that we must distinguish
^ween the natural consequences of sin, and the legal penalty
ipointed for it by God as a Governor. The question therefore
not, what can the light of nature discover of the dreadful con^
quences of sin among mankind i But what can it discover to be
se proper pemUty for sin appointed or inflicted by the Maker
%d Governor of the world,* After this ditinction we may pro-
sed to a nswer these enquiries according to the following pro-
Dsitions :
I. The remorse or anguish of conscience is not so properly
punishment inflicted of God upon man for sin ; b ut it is rather
natural consequent or effect of guilt. It is an inward vexation
r m ind that arises when the sinner seriously considers and
Aects on the provocation he has given to his almighty Maker
* I know it has been taid upon some occasions, that God at tht wise Cre-
•r and Oorernor of the world, has appointed such a connexion between sin
id sorrow, that the natnr*l effects or coosequf^nts of sin mav be reckoned the
>point<»d or legal penaliiex of it. And no donbt there is so far a truth in it, as
at OD tome occasions it may hi* proper to set things in this light, to thew the
isdoM of providence. But sitill it mctt be acknowledged there it a r^al differ-
ice between the natural connexion of things by Qod as Creator) %tid \\\tt «%\i2^«
iiied or appointed Ijws and rula of gorernment, made by iVie %%tat O^^ %.% s
Qler Qf tit world: Aatttbia wili pUialy appear io whtV €o\\ows* | watts_works_vol_4.pdf | 326 | 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 IX.
features; so the image of God signifies; 1 Cor. ii. 7. Or perhaps in the "corporeal image, or form," that is, in that majesty of stature and countenance wherein God himself appeared and conversed with Adam in the garden; but the moral image as lost or defaced, or else it could not be said to be renewed. Think it is sufficiently evident that the blessing given to Adam innocency, and that given to Noah after the fall, differed in such very important things that the one was consistent with the consummation and curse for sin, and the other was not: And consequently the race of man is far from standing in the love and favour of God in the same manner as Adam stood while he was innocent.
Thus in a few pages, I think I have made it appear, that the holy scriptures both in the Old and New Testament, and the Jewish church in the intermediate time, seem to give us the same sentiments of the conveyance of sin, misery, and death from the first man Adam to all his offspring, and encourage us to receive, divine truth, that same doctrine of original sin, which human reason approves as most probable.
GUEST. IX.—What can the light of Nature discover concerning the proper Penalty due to the Sin of Man, or the proper Punishment inflicted on Man for Sin.
First, Let it be observed here, that we must distinguish between the natural consequences of sin, and the legal penalty appointed for it by God as a Governor. The question therefore not, what can the light of nature discover of the dreadful consequences of sin among mankind? But what can it discover to be the proper penalty for sin appointed or inflicted by the Maker and Governor of the world.* After this distinction we may proceed to answer these enquiries according to the following propositions:
I. The remorse or anguish of conscience is not so properly punishment inflicted of God upon man for sin; but it is rather natural consequent or effect of guilt. It is an inward vexation mind that arises when the sinner seriously considers and reflects on the provocation he has given to his almighty Maker.
* I know it has been said upon some occasions, that God as the wise Creator and Governor of the world, has appointed such a connexion between sin and sorrow, that the natural effects or consequences of sin may be reckoned the appointed or legal penalties of it. And no doubt there is so far a truth in it, as at some occasions it may be proper to set things in this light, to shew the wisdom of providence. But still it must be acknowledged there is a real difference between the natural connexion of things by God as Creator, and the established or appointed laws and rules of government, made by the same God as a ruler of the world: And this will plainly appear in what follows. | [{"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}] | |
9iO RDI9 AND ftBCOTBST, &e«
by bis own fully and rebelfion, and a painful fear and expectatioa
of the vengeance due to such personal crimes. This can neither
be transferred nor conveyed to any other person whatsoever, but
is confined to the heart or conscience of the criminal : It flows
from Ills own consciousness of his' own personal offence, which
conaciousness. can belon||^ only to himself, and can raise thoss
sharp inward iblf- reproaches in none but himself.
II. Man's continuance in sin after his first crime, and the
nnful inclinations and growing depravity of his heart, whether
they be considered as in himself, or as communicated to his off«
spring, cannot properly be inflicte<i by the hand of God as a peflMl
evil, or as a legal punishment for his first sin : For though man
be a sinner, God remains e.emally holy, and he cannot infuse
mny degree of unholiness into the nature of his creatures, nor
constrain them by any positive influence to continue in their diso«
bedience, though they have begun to disobey him.
It follows therefore, that the continuance of man in a coarse
of sin, his vicious inclinations and the depravity of his nature
whetlier abiding and increasing in himself, or transmitted to his
offspring, must be conceived rather as the natural effect and con-
sequence of h is first disobedience to God,' contrary to the laws dT
bis reason and conscience, as I liave shewn under question 111.
pro;)08itions Vlll. IX. These arc not to be esteemed as a pro-
Ser p enalty or punishment inflicted by the hand of Ood, his
laker or his Governor. Yet it must Be acknowledged too, that
bad there not been such a f ederal representation of all the race of
men, in or by their first parent as their surety, whereby the child-
ren were fallen under the general sentence of condemnation to«
gether with their parents ; s urely I think a just and gracious God
would never have suflered the innocent children of a criminal
parent to be infected and tainted with the vicious ferments of
nesh and blood, and those corrupt appetites and passions which
are now transmitted to children from that first parent ; but he
would have found a way to prevent tiiat sinful contagion. See
question II. propositions IV. V. VI.
But now it may be fairly allowed, since children are in-
volved in t his general and original condemnation by the sin of-
their parent, the great God, as an offended Governor, lets his
appointed course of nature take its way, and communicate the
natural effect of one man's sin to his offspring in the depravation
of their temper, and vicious inchnations^. And it may be fur-
ther allowed, that man having provoked his Maker by sin, and
be with his oflspring lying under condemnation, they may be all
left under Uie assaults of numerous temptations, and tliey have
forfeited all manner of assistances that they might otherwisa
^ See the objeclioQi and tatntu iX V>da t>u\ ^ \^m Cbc ft enay. | watts_works_vol_4.pdf | 327 | 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 | by his own folly and rebellion, and a painful fear and expectation of the vengeance due to such personal crimes. This can neither be transferred nor conveyed to any other person whatsoever, but is confined to the heart or conscience of the criminal: It flows from his own consciousness of his own personal offence, which consciousness can belong only to himself, and can raise those sharp inward self-reproaches in none but himself.
II. Man's continuance in sin after his first crime, and the sinful inclinations and growing depravity of his heart, whether they be considered as in himself, or as communicated to his offspring, cannot properly be inflicted by the hand of God as a penal evil, or as a legal punishment for his first sin: For though man be a sinner, God remains eternally holy, and he cannot infuse any degree of unholiness into the nature of his creatures, nor constrain them by any positive influence to continue in their disobedience, though they have begun to disobey him.
It follows therefore, that the continuance of man in a course of sin, his vicious inclinations and the depravity of his nature whether abiding and increasing in himself, or transmitted to his offspring, must be conceived rather as the natural effect and consequence of his first disobedience to God, contrary to the laws of his reason and conscience, as I have shewn under question III. propositions VIII. IX. These are not to be esteemed as a proper penalty or punishment inflicted by the hand of God, his Maker or his Governor. Yet it must be acknowledged too, that had there not been such a federal representation of all the race of men, in or by their first parent as their surety, whereby the children were fallen under the general sentence of condemnation together with their parents; surely I think a just and gracious God would never have suffered the innocent children of a criminal parent to be infected and tainted with the vicious ferments of flesh and blood, and those corrupt appetites and passions which are now transmitted to children from that first parent; but he would have found a way to prevent that sinful contagion. See question II. propositions IV. V. VI.
But now it may be fairly allowed, since children are involved in this general and original condemnation by the sin of their parent, the great God, as an offended Governor, lets his appointed course of nature take its way, and communicate the natural effect of one man's sin to his offspring in the depravation of their temper, and vicious inclinations*. And it may be further allowed, that man having provoked his Maker by sin, and he with his offspring lying under condemnation, they may be all left under the assaults of numerous temptations, and they have forfeited all manner of assistances that they might otherwise
* See the objections and answers at the end of the first 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}] | |
QtTEStlON IX. Sl^l
e hoped for from their Maker against new temptations and
r d angers of sinning ; so that God may leave man to his own
1 appetites, and the inclinations of his corrupt heart ; and
1 he has odIv the natural powers of his understanding and
science left him to resist temptations from within and without,
ch powers are naturally darkened and weakened by his fall.
III. Man having once broke the law of his M|ker and vio<»
d his allegiance to the universal Governor of the world, bath
ever deprived himself of all hope of obtaining or recovering
special favours from his Maker by perfect obedience ; f or he
Xver undo the evil that he hath done : He who hath sinned
ce, can never more plead innocence, or acquire a right io
blessing which he might hope for if he had continued inno*
t and obedient. Whether this may be esteemed only as a
iral consequent of sin, I will rot now dispute ; b ut it rflihei'
ns a penal forfeiture of all his hopes, and of his MaKer'i
her favours. And this hope of favour from his Maker and
God, to be obtained by perfect obedience, is still put furthei'
of the reach of man, when it is evident he continues to prac*
disobedience, and multiplies his offences against God, his
ker, in the course of life.
IV. Man having sinned against a Beinjg so greatly superioi^
imself in worth and excellency, as well as in authority, he
Id never do or suffer any thing by way of recompence or
alty, that would make full atonement or satisfaction to God
his offence. 1. All that he could do, in a way of obedience
lervice for time to come, would be no more than his duty
icb he owes to his Maker by the law of nature ; and if he had
tinned, God has a right to all his duty ; and therefore futurei
idlence could never atone for a past sin. 2. All that man
lid suffer would make no satisfaction /or the oi&nce : For if*
!nces amongst our fellow-creatures of different characters, such
a neighbour, a brother, a father, a king, are aggravated
ording to the character and dignity of the person offended^
a tlie offence against God is as highlj^tiggravated above all
iDces of fellow-creatures, as the nature of God is superior to
( n ature of creatures : And if this be sO, then every offence
linst an infinite God, carries a soi*t of infinity in the nature of
And divine wisdom only can fix the proper punishment for
h offences, though divine goodness may join with wisdom, td
the actual limits of it.
V. But thus much we may infer by our own reason, with
re evidence and certainty, that man by his sin against his
iker, has forfeited all his Maker's benefits. The great God
nng given man all that he has, viz, his nature and existence^
; i i^ of his body and soul, all his powers, his comforts and hit
pes, and this God being offended and provoked by tht sin of
Vol. IV. X | watts_works_vol_4.pdf | 328 | 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 1X.
he hoped for from their Maker against new temptations and dangers of sinning; so that God may leave man to his own appetites, and the inclinations of his corrupt heart; and he has only the natural powers of his understanding and science left him to resist temptations from within and without, which powers are naturally darkened and weakened by his fall.
III. Man having once broke the law of his Maker and violated his allegiance to the universal Governor of the world, hath ever deprived himself of all hope of obtaining or recovering special favours from his Maker by perfect obedience; for he never undo the evil that he hath done: He who hath sinned once, can never more plead innocence, or acquire a right to blessing which he might hope for if he had continued innocent and obedient. Whether this may be esteemed only as a natural consequent of sin, I will not now dispute; but it rather means a penal forfeiture of all his hopes, and of his Maker's other favours. And this hope of favour from his Maker and God, to be obtained by perfect obedience, is still put further of the reach of man, when it is evident he continues to practise disobedience, and multiplies his offences against God, his Maker, in the course of life.
IV. Man having sinned against a Being so greatly superior himself in worth and excellency, as well as in authority, he would never do or suffer any thing by way of recompence oralty, that would make full atonement or satisfaction to God his offence. 1. All that he could do, in a way of obedience service for time to come, would be no more than his duty which he owes to his Maker by the law of nature; and if he had sinned, God has a right to all his duty; and therefore future obedience could never atone for a past sin. 2. All that man would suffer would make no satisfaction for the offence: For ifences amongst our fellow-creatures of different characters, such as a neighbour, a brother, a father, a king, are aggravated ordering to the character and dignity of the person offended, in the offence against God is as highly aggravated above all offences of fellow-creatures, as the nature of God is superior to nature of creatures: And if this be so, then every offence against an infinite God, carries a sort of infinity in the nature of God. And divine wisdom only can fix the proper punishment for such offences, though divine goodness may join with wisdom, to the actual limits of it.
V. But thus much we may infer by our own reason, with mere evidence and certainty, that man by his sin against his Maker, has forfeited all his Maker’s benefits. The great God giving given man all that he has, viz. his nature and existence, his life of his body and soul, all his powers, his comforts and his hopes, and this God being offended and provoked by the sin of
Vol. iv. X | [{"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}] | |
•22 KVI9 AVB ASCOTMT, &a
his creature man, who has by wilful rebellion renouMed his ane->
giance ; this God^ I say, htfs a just right to re^me all that ha
has given hiniy he may take away all his own iavoum from a
rebels he may annihilate and destroy him utterly, both aool and
body : And by this utter destruction, man is p«nisbed with the
everlasting 1o«i of his being ^iid oansciousness, his soul and body^
and all tlHJMomfofts ; which destructioii, as it is due to every
sin against QM, iso perhaps it i s a punishment not hnproper to be
iniicted for the least sin : and yet it is in some sort oommenau*
rate to the infinite evil contained in sin, as it is a loss of aU blets^
ings for an infiiNle duration-, that is for ever and ever.
But since, m actual transgressicms^ there are diWerem de«
grees of aggravation, God ui his wisdom and justice may suit
the degree of punishment exactly, to the degree of every vsn's
Ofiej^s; and yet, by making any part of it etenialy may answer
i4Kttit
thdHUute demerit of sin« According to the difierent aggrsfs-
tionsof sin, Gfodmay deprive the sinner of some of his powen^
and of all his comforts, and leave him onlv an exiateoee in ni-
sery for a thousand years, or for ever: He may take away hU
bodily life, and leave his spirit according to its own immortal
nature, to exist for ever in sorrow and anguish of mind, si s
natural consequence of &iu ; h e may deal with him as be pleasei,
and re-assameas many of his gifts and blessings as he will,
limiting the exercises of his own goodness, or his punishing
justice, as hh wisdom sees fit ; and he may also punish him with
a roost painful sense of new -inOicted evil, as well as with the loss
of all gobd^ This seems to me to be the most natural notion tbtt
man conld arrive at by the mere light of reason, viz. thst sin
against God forfeits all that man has received from God, and
gives God, as a righteous Governor, a right to resume it all or
as much of it as he pleases ; and perliaps this is what is emi-
nently signified by th^word dgath, which scripture threatens as
' d ue to sin. See more in tlie marginal note, and question XI.
section I. This therefore I shall treat of more largely and par-
ticularly. ^
VI. But first, I would take notice of that remark, which
.^Mr. Locke makes on the last verse of the first chapter of the
epistle to the Romans, where the apostle exprcsseth himself thus
concerning the wicked heathens, in .our common reading, vis*
Who knowing the judgment of Godt thtdr ihey- whkh commi
such things are worthy of death. But Mr. Locxe endeavours to
correct this reading by a direct contradiction of it, and that bor-
rowed from one manuscript only; yiz. IVho knowing not the
judgment oj* G od^ that they which commu mch things arewortkf
of' death: That is, as he explains it, they knew not that God had
i pronounced death to be the wages of sin, I grant indeed tbo
eafhcns knew it u ot to be a divine revelation ; b ut their owo | watts_works_vol_4.pdf | 329 | 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 | his creature man, who has by wilful rebellion renounced his allegiance; this God, I say, has a just right to resume all that he has given him, he may take away all his own favours from a rebel, he may annihilate and destroy him utterly, both soul and body: And by this utter destruction, man is punished with the everlasting loss of his being and consciousness, his soul and body, and all their comforts; which destruction, as it is due to every sin against God, so perhaps it is a punishment not improper to be inflicted for the least sin: and yet it is in some sort commensurate to the infinite evil contained in sin, as it is a loss of all blessings for an infinite duration, that is for ever and ever.
But since, in actual transgressions, there are different degrees of aggravation, God in his wisdom and justice may suit the degree of punishment exactly to the degree of every man's offences; and yet, by making any part of it eternal, may answer the infinite demerit of sin. According to the different aggravations of sin, God may deprive the sinner of some of his powers, and of all his comforts, and leave him only an existence in misery for a thousand years, or for ever: He may take away his bodily life, and leave his spirit according to its own immortal nature, to exist for ever in sorrow and anguish of mind, as a natural consequence of sin; he may deal with him as he pleases, and re-assume as many of his gifts and blessings as he will, limiting the exercises of his own goodness, or his punishing justice, as his wisdom sees fit; and he may also punish him with a most painful sense of new-inflicted evil, as well as with the loss of all good. This seems to me to be the most natural notion that man could arrive at by the mere light of reason, viz. that sin against God forfeits all that man has received from God, and gives God, as a righteous Governor, a right to resume it all or as much of it as he pleases; and perhaps this is what is eminently signified by the word death, which scripture threatens as due to sin. See more in the marginal note, and question XI. section I. This therefore I shall treat of more largely and particularly.
VI. But first, I would take notice of that remark, which Mr. Locke makes on the last verse of the first chapter of the epistle to the Romans, where the apostle expresseth himself thus concerning the wicked heathens, in our common reading, viz. Who knowing the judgment of God, that they which commit such things are worthy of death. But Mr. Locke endeavours to correct this reading by a direct contradiction of it, and that borrowed from one manuscript only; viz. Who knowing not the judgment of God, that they which commit such things are worthy of death: That is, as he explains it, they knew not that God had pronounced death to be the wages of sin. I grant indeed the heathcus knew it not to be a divine revelation; but their own | [{"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}] | |
' uujBsmoN n. ' alb
oil couM and mijgki tell them, that if they had offenSed Gfod^
original and |OTereig;n giver of lifci they had forfenied this
mnA that God mi^t deprive them of it, that is, put them to
th ; and as he had given them health a« vrell as life, so he
hi lead than down tb the grave by many add longsidcnetsea
torrowi, depriving them of health and ease*^^Here then is
arj natural and evident account whence all th#V||Iadies, suf-
ngs, miseries and death that attend roankina .may arise.
laon teaches us that they are all the natural or penal effects of
and of the anger of our Maker for sin : For man being a
onal and intelligent creature, must come out of the hands of
bd perfectly holy and perfectly good, in a state of innocence,
ue, health and peace ; this the goodness of Gkkl seeiqs to
aire: And whatever pains or miseries attend him, cannot ha
necessary consequences of his nature as a creature^ hiMUse
neb he must be made innocent and undeserving of paflP but
lost be therefore the fruit of some voluntary choice of evil, or
le early and universal offence against his Maker. How can
suppose that a just and merciftil God would inflict on every
n so much natural evil, or pain and death, whereHhere was
moral evil to deserve it, no sin to procure it ?
VII. Reason or the liglit of nature would further inform us,
t s ince all mankind are sinners^ and since God, the riebteous
vernor of the world, sees fit to punish them for their sms, and
; t o deal with them as though they were innocent, the same
fateous God, aa I hinted before, would think It proper to
lish greater iniquities with greater miseries, and to deal more
itly w ith those whose sins were of a lesser kind ; or that such
o nave some degrees of virtue found among them, or less
Iprees of guilt, should feel a lesser and easier punbhment.
VIII. Now the common observation that every man makes
the affairs of this world may suffiaently inform him, that
tre is almost an infinite difference in the moral characters and
UTticcs of men, and in their deserts of punishment. It is p lain
the sun-beams, that all men in the world may be divided into
»se three sorts of persons :— 1. There are some persons of an
indoned and profligate character, whose whole life is a conti-
* H«rt note, that at bumnn life often includei not only exiftcnce, bnt aU
bUftiofs that attend it, aud all possible 'enjoyments wbattoeveri mora etpeci*
f sacb at ara vitible aod arntible ) to the word ** deatb,*' in the general notioa
it, and in the most ob?iout aod caaomoD tense of mmkind, may reasonably
lude a lots of ererv thiof? which mau pottetted, that it, exitttence itself^
eth«r witb ail the blcMingsof it : And, cootequcotW when '* death" was
eatett«d fur sin* it moR obviously appeared to flifcnify« that by tin man for«
led every thing that he had received from his Makec. This, I «ay, might bte
I a rst and mott obvious signifkcation of the word ** death" when it was consi«
!ed as reaching only to things visible, though afierwards its tense might be
larged or limited on particular occasions at tht Invitiblt wucUl cssDAtmVMii
« tht ootict of men.
X 2 | watts_works_vol_4.pdf | 330 | 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 IX.
on could and might tell them, that if they had offended God, original and sovereign giver of life, they had forfeited this and that God might deprive them of it, that is, put them to death; and as he had given them health as well as life, so he must lead them down to the grave by many and long sicknesses sorrows, depriving them of health and ease*. Here then is very natural and evident account whence all the maladies, sufferings, miseries and death that attend mankind may arise.ason teaches us that they are all the natural or penal effects of and of the anger of our Maker for sin: For man being a moral and intelligent creature, must come out of the hands of had perfectly holy and perfectly good, in a state of innocence, rue, health and peace; this the goodness of God seems toquire: And whatever pains or miseries attend him, cannot be necessary consequences of his nature as a creature, because much he must be made innocent and undeserving of pain, but must be therefore the fruit of some voluntary choice of evil, or be early and universal offence against his Maker. How can suppose that a just and merciful God would inflict on every man so much natural evil, or pain and death, where there was moral evil to deserve it, no sin to procure it?
VII. Reason or the light of nature would further inform us, since all mankind are sinners, and since God, the righteous governor of the world, sees fit to punish them for their sins, and to deal with them as though they were innocent, the same whiteous God, as I hinted before, would think it proper to punish greater iniquities with greater miseries, and to deal more bitterly with those whose sins were of a lesser kind; or that such men have some degrees of virtue found among them, or less degrees of guilt, should feel a lesser and easier punishment.
VIII. Now the common observation that every man makes the affairs of this world may sufficiently inform him, that there is almost an infinite difference in the moral characters and practices of men, and in their deserts of punishment. It is plain the sun-beams, that all men in the world may be divided into three sorts of persons:—1. There are some persons of an abandoned and profligate character, whose whole life is a conti-
* Here note, that as human life often includes not only existence, but all blessings that attend it, and all possible enjoyments whatsoever, more especially such as are visible and sensible; so the word "death," in the general notion it, and in the most obvious and common sense of mankind, may reasonably include a loss of every thing which man possessed, that is, existence itself, together with all the blessings of it: And, consequently when "death" was extained for sin, it more obviously appeared to signify, that by sin man forced every thing that he had received from his Maker. This, I say, might be first and most obvious signification of the word "death" when it was considered as reaching only to things visible, though afterwards its sense might be limited or limited on particular occasions as the invisible world came further to the notice of men.
x 2 | [{"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}] | |
S26 RtJIN AND RSCOYERT, &C.
Ta8tly greater ihan the punishmeat of those who bad mnch mora
virtue, and better sentiments and practices of piety. Nalure
teaches us to say with Abraham; Gen. xyiii. 25. Shall the
Tighteom be as the wicked f That be far Jrom the' Lord : Shall
not the Judge of all the earth do right ? And therefore some of
these heatheos supposed the souls of these very vicious persons
after death t^be sent into sharper torments, and tliat for a longer
duration, if not for all the length of their natural Immortality.
XIII. And 1 think it may be also inferred, with some pro-
bability, from the most abundant goodness of God, that if he
does not entirely pardon the penitent, and if there b^ any punish-
ments necessary in the other world, for more virtuous persons by
way of purgation, because even the best have sinned, not only
these punishments shall be much lighter than the nuseries of
thosa . v icious creatures who have lived a long life of constant
impiety ; b ut it seems probable also from tlie same infinite good-
ness, that there will be some reward for those that have sincerely
repented of their sins, in the faith or hope of his mercy, have
asked forgiveness o f t heir Maker ^ a nd have endeavoured to honour
him, though with many imperfections, and to serve their fcilow-
crcatures from a right principle of love to God, and love to man, if
any such shall be found among mankind. But this leads directly
to the next queUion.
Quest. 'X.^^What can the Reason of Man^ or the 'Light of
Nature find out concerning the Recovery of Man to tht
Favour of God ? Or what Hope of Pardon and Happincn
can sinful Mankind ever obtain by the mere Exercises of
their own Reason ?
Answer. Human reason, exercising itself on this subject,
inightprobabljfr fall into such a train of thoui^hts as this:
Proposition I. It is certain that a sinner's repentance of
past crimes, and asking forgiveness for them, together with sin-
cere promises of better obedience, are no satisfaction to a gover-
nor for the dishonour done to his law by any capital offence :
Nor is it ever counted in human governments a compensation for
the injury done by the criminal to the authority of the governor,
or to the public welfare : And therefore the criminal aniong men
must be punished by the law, to guard the honour of the govern-
ment, and secure obedience to the law, and he must yield his life
for his offence, notwithstanding all his repentings. N^or is the
governor thought too severe or cruel who requires it, nor is bii
goodness blemished by it. And in the same way of reasoning,
ire may suppose that repentance, and asking forgiveness, and
better obedience for time \o com^) 9xq by no means a satisfaction | watts_works_vol_4.pdf | 331 | 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 | vastly greater than the punishment of those who had much more virtue, and better sentiments and practices of piety. Nature teaches us to say with Abraham; Gen. xviii. 25. Shall the righteous be as the wicked? That be far from the Lord: Shall not the Judge of all the earth do right? And therefore some of these heathens supposed the souls of these very vicious persons after death to be sent into sharper torments, and that for a longer duration, if not for all the length of their natural immortality.
XIII. And I think it may be also inferred, with some probability, from the most abundant goodness of God, that if he does not entirely pardon the penitent, and if there be any punishments necessary in the other world, for more virtuous persons by way of purgation, because even the best have sinned, not only these punishments shall be much lighter than the miseries of those vicious creatures who have lived a long life of constant impiety; but it seems probable also from the same infinite goodness, that there will be some reward for those that have sincerely repented of their sins, in the faith or hope of his mercy, have asked forgiveness of their Maker, and have endeavoured to honour him, though with many imperfections, and to serve their fellow-creatures from a right principle of love to God, and love to man, if any such shall be found among mankind. But this leads directly to the next question.
QUEST. What can the Reason of Man, or the Light of Nature find out concerning the Recovery of Man to the Favour of God? Or what Hope of Pardon and Happiness can sinful Mankind ever obtain by the mere Exercises of their own Reason?
Answer. Human reason, exercising itself on this subject, might probably fall into such a train of thoughts as this:
Proposition I. It is certain that a sinner's repentance of past crimes, and asking forgiveness for them, together with sincere promises of better obedience, are no satisfaction to a governor for the dishonour done to his law by any capital offence: Nor is it ever counted in human governments a compensation for the injury done by the criminal to the authority of the governor, or to the public welfare: And therefore the criminal among men must be punished by the law, to guard the honour of the government, and secure obedience to the law, and he must yield his life for his offence, notwithstanding all his repentings. Nor is the governor thought too severe or cruel who requires it, nor is his goodness blemished by it. And in the same way of reasoning, we may suppose that repentance, and asking forgiveness, and better obedience for time to come, are by no means a satisfaction. | [{"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}] | |
QtJBSnOHX. S87
9m grcii Ood, ibt Lftw^i^ver mod the GoTernor ai the world,
the injury done to hi^ divioe authority and bis government by
■OMT sins : Nor ean hit goodness be justly reproached if he
tax •!! the punishment of die oflbnder. If lenity should be
wafn praetised, and sinners should oomd off alwavs without
inshaient, there would be no suflicient guard and defence to
■ainlain the anthority of the lawgiver amongst UMinljects, and
I d eter them from new ofences. I add further also, that it is
St possible that any ftiture virtues of a former offender, or any
iCure instances of sijbedieace, can make atonement to God, and
ive a recempem;e to iiim for past iniquities, or repair the
ooooraof the broken law, because the creature owes his btghesC
id beat services to -God his Maker, according to Ae JUusr ei cre-
Am$ 4UBd be^n iiev.er do more than was lus duty.
II. Yet when weeensider God net only as a rigktei^ Ca^
tnnoTj that will vindicate his own honour and authorityv but
iso as a Ge^ who is holy^ and loves holiness in every degree,
mI b also the muni beneficent and' merciful Father of his niise-
aUe creatures, we may reasonably suppose lie.will encourage
tad reward everv Uttle appearance of goodness that he sees
moDgst them, where he can do it with a salvo to his honour
ind government. And when we farther observe, there will be
vicked creatures in abundance for him to make the .objects of his
k'eogeance, and to testify his severe displeasure against sin, and
risdicate tlie honour of his broken law ; surely we may suppose
t v ery probable by the Ugfat of nature, that where ay person of
lie race of men does repent of sin^ does return to ms obedience
4> h is Msker, and practise piety towards God, and single and
locial virtues, so far as he has any powers,, opportunities or ad*
irtntages to find out and perform his duty, we mav probably sup-
x)se, I say, and hope, that God will favourably pass by the
rtnsgrcssion of such creatures ; and especially when we consider
hat the prevalence of corrupt nature sometimes is a lmost una void*
ible in the present state of sin and temptatiim in which they were
lorB, we may reasonably hope tliat the Messed God will put all
hese considerations into tlie bantnee, and will make gracious '
Jbwaoces for them : Upon this account we may have some
easoo to think, that virtuous and pious men, though their hearts
r l ives are blemished with some sips and frailties, will not eo
rithout same sort of reward.. It is probable that God will make
; a ppear in a future state, that his goodness has some regard
Ten for imperfect virtue, in repenting sinners, as well as his
istice demands its due honours in ^e punishment of criminals^
rho continue in their rebellion without remogie.
III. It might be added yet further, to enforce this conside*
ation, that aince GoA preserves mankind notwithstaaduig their
laily offences^ and affords them so many ciccumiAaBmA 9l | watts_works_vol_4.pdf | 332 | 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 X.
the great God, the Lawgiver and the Governor of the world,
the injury done to his divine authority and his government by
mer sins: Nor can his goodness be justly reproached if he
ist on the punishment of the offender. If lenity should be
ways practised, and sinners should come off always without
mishment, there would be no sufficient guard and defence to
maintain the authority of the lawgiver amongst his subjects, and
deter them from new offences. I add further also, that it is
not possible that any future virtues of a former offender, or any
nature instances of obedience, can make atonement to God, and
ive a recompence to him for past iniquities, or repair the
honours of the broken law, because the creature owes his highest
and best services to God his Maker, according to the law of cre-
tion, and he can never do more than was his duty.
II. Yet when we consider God not only as a righteous Gov-
ernor, that will vindicate his own honour and authority, but
also as a God who is holy, and loves holiness in every degree,
and is also the most beneficent and merciful Father of his mise-
able creatures, we may reasonably suppose he will encourage
and reward every little appearance of goodness that he sees
amongst them, where he can do it with a salvo to his honour
and government. And when we further observe, there will be
wicked creatures in abundance for him to make the objects of his
vengeance, and to testify his severe displeasure against sin, and
indicate the honour of his broken law; surely we may suppose
very probable by the light of nature, that where any person of
the race of men does repent of sin, does return to his obedience
to his Maker, and practise piety towards God, and single and
social virtues, so far as he has any powers, opportunities or ad-
vantages to find out and perform his duty, we may probably sup-
pose, I say, and hope, that God will favourably pass by the
transgression of such creatures; and especially when we consider
that the prevalence of corrupt nature sometimes is almost unavoid-
ble in the present state of sin and temptation in which they were
born, we may reasonably hope that the blessed God will put all
these considerations into the balance, and will make gracious
allowances for them: Upon this account we may have some
reason to think, that virtuous and pious men, though their hearts
r lives are blemished with some sins and frailties, will not go
without some sort of reward. It is probable that God will make
appear in a future state, that his goodness has some regard
even for imperfect virtue, in repenting sinners, as well as his
justice demands its due honours in the punishment of criminals,
who continue in their rebellion without remorse.
III. It might be added yet further, to enforce this consid-
ation, that since God preserves mankind notwithstanding their
daily offences, and affords them so many circumstances of case | [{"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}] | |
99^ nVlS AND RECOtERti &C.
and pleasure, giving them sun and raiuy and food and deUgkt
in this worldj togetlier with the long forbearance of punishmeot :
since be continues their natural powers, and the operatioDs of
the reason and conscience of men, dictating their duty to thenii
approving their good actions, and reproving them for their vicety
in order to excite and encourage them to the practice of virtue,
we may probably infer that he is now standing upon some terms
of mercy with them, that they are u|K>n tlieir good behaviour,
and are placed in a state of trial or probation, for future rewards
or punishments, and that they are not utterly abandoned as con-
demned criminals, without hope, and merely waiting for the
time of execution.
IV. From all these considerations the light of natare may
probably infer, that Grod has designed some way of salvation or
recovery for poor sinful wretched mankind : And that if there be
any such thing as an atonement necessary to answer for the sins
or failings of virtuous persons, so that God may forgive them
with more honour to his law it is probable that God will provide
^ t his atonement for them, since it is impossible that the guilty
creature man can find out or produce any such atonement for
himself, he having forfeited all that he has by sin, and nothing
that he can do can answer the present and future demands of
obedience ; much less can he make a recompence for a past dis-
pbedience.
Though reason is utterly at a loss to find out the secrets of
divine govsnment, and the methods that God has taken to
honour his law and vindicate his authority by the sufferings of
bis Son Jesus Christ, which are revealed to us in the gospel, yet
the reason of man may hope, that repenting sinners, and men
who practise virtue and piety, so far as the light of nature can
assist them, shall be made partakers of this mercy and this salva-
tion, though they know not the particular methods whereby it i s
brought about ; f or if the conUnued forbearance and goodness of
God invites and calls them to repentance, which St. Paul con-
fesses, we hope it will also invite and incline him to forgive,
where this goodness has attained its proper design on his- crea-
tures, and brought them to repent.
V. Reason also will give us this further information, that if
God has provided any way or method of recovery for sinful and
miserable man to his image and to his favour, he has taken effec-
tual care that some part of mankind shall be certainly recovered
and saved by it : And that he has not left it merely and utterly
to the uncertain prospect of what the free-will of men would do
toward their own recovery, under all the disadvantages of a
tempting: world vyithout, and sinful appetites and passions within,
lest all the provided methods of recovery be neglected, and none
receive it and be saved. Surely the aU-^irise God would take | watts_works_vol_4.pdf | 333 | 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 pleasure, giving them sun and rain, and food and delight in this world, together with the long forbearance of punishment: since he continues their natural powers, and the operations of the reason and conscience of men, dictating their duty to them, approving their good actions, and reproving them for their vices, in order to excite and encourage them to the practice of virtue, we may probably infer that he is now standing upon some terms of mercy with them, that they are upon their good behaviour, and are placed in a state of trial or probation, for future rewards or punishments, and that they are not utterly abandoned as condemned criminals, without hope, and merely waiting for the time of execution.
IV. From all these considerations the light of nature may probably infer, that God has designed some way of salvation or recovery for poor sinful wretched mankind: And that if there be any such thing as an atonement necessary to answer for the sins or failings of virtuous persons, so that God may forgive them with more honour to his law it is probable that God will provide this atonement for them, since it is impossible that the guilty creature man can find out or produce any such atonement for himself, he having forfeited all that he has by sin, and nothing that he can do can answer the present and future demands of obedience; much less can he make a recompence for a past disobedience.
Though reason is utterly at a loss to find out the secrets of divine government, and the methods that God has taken to honour his law and vindicate his authority by the sufferings of his Son Jesus Christ, which are revealed to us in the gospel, yet the reason of man may hope, that repenting sinners, and men who practise virtue and piety, so far as the light of nature can assist them, shall be made partakers of this mercy and this salvation, though they know not the particular methods whereby it is brought about; for if the continued forbearance and goodness of God invites and calls them to repentance, which St. Paul confesses, we hope it will also invite and incline him to forgive, where this goodness has attained its proper design on his creatures, and brought them to repent.
V. Reason also will give us this further information, that if God has provided any way or method of recovery for sinful and miserable man to his image and to his favour, he has taken effectual care that some part of mankind shall be certainly recovered and saved by it: And that he has not left it merely and utterly to the uncertain prospect of what the free-will of men would do toward their own recovery, under all the disadvantages of a tempting world without, and sinful appetites and passions within, lest all the provided methods of recovery be neglected, and none receive it and be saved. Surely the all-wise God would take | [{"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}] | |
au£smoN X. > »m
mre that such a glorioas salvation should not be provided and
proposed in vain.
VI. It is probable therefore that tlie grace or goodness of
Ood in conjunction with his wisdom, would or did fix upon some
persons among degenerate mankind, to whom he resolved this
way of salvation which he has provided should be effectual : And
for this end, either did or would place them in circumstances of
less temptation, or give them greater advantages for the improve**
ment of their minds, and by proper providences would awaken
their natural consciences, or set before them the difTerences of
virtue and vice, with all their consequences in a f uture state, in a
stronger light, and with more powerful conviction ; and that all
these persuasive methods might not miscarry, it is probable that
be wonld give some divine touch to their spirits if it were neces-
nry, and would cause them to point toward himself, and a f uture
happiness.
VII. Nor is there just reason for any criminals to complain
sguDst the goodness of Qod, for efTectually leading some of their
fellows intt> a certain and secure method of salvation, since they
lostain no injury thereby. Why should their ei/e be evil because
God is good i Let this matter be examined and scanned as far
asit will by the powers of reasou and present observation, atid
we shall find no such terrible consequences from the doctrine of
God's choice, or appointment of particular persons to obtain this
eternal salvation, as some learned men have imagined, provided
that none of the rest are thereby prevented and hiidered by any
act of God.
VIII. Our eyes see plainly, and our constant observation of
mankind assures us, that far the greatest part of tliem are not
pious and holy, but sinful and rebellious against their lilaker,
and are wilfully running on in the paths of sin and madness, to
condemnation and punishment ; wc must be convinced daily,
that the bulk of mankind are by uo means fit to be admitted into
a h eaven of happiness, which consists in iha kno-w ledge y l ove^and
injoyment of God ; nor are they at ail inclined to^ repent and
return to God ; but that they are rallicr rendering themselves
daily fitter object of divine displeasure ; and to all a])pearanee, the
Epatest part of them are like to be punished in another world,
' s ins committed in this. Now when the great and bleitsed God
had provided a means of recovery suflicient for all these sinners,
and yet foresaw them disinclined to accept of it, would it be
QDJust in him to resolve that some should certainly be n^covered
by i t ? Might he not, in consistence with equity and justice, form
a d ecree that all these vicious and wretched creatures should not
be utterly miserable : b ut that he would take certain and effectual
care to save some of them from this madness and misery \
When he had provided such a way of recover'j aa \\A^\V %tiCMY^5. | watts_works_vol_4.pdf | 334 | 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 X.
are that such a glorious salvation should not be provided and proposed in vain.
VI. It is probable therefore that the grace or goodness of God in conjunction with his wisdom, would or did fix upon some persons among degenerate mankind, to whom he resolved this way of salvation which he has provided should be effectual: And for this end, either did or would place them in circumstances of less temptation, or give them greater advantages for the improvement of their minds, and by proper providences would awaken their natural consciences, or set before them the differences of virtue and vice, with all their consequences in a future state, in a stronger light, and with more powerful conviction; and that all these persuasive methods might not miscarry, it is probable that he would give some divine touch to their spirits if it were necessary, and would cause them to point toward himself, and a future happiness.
VII. Nor is there just reason for any criminals to complain against the goodness of God, for effectually leading some of their fellows into a certain and secure method of salvation, since they sustain no injury thereby. Why should their eye be evil because God is good? Let this matter be examined and scanned as far as it will by the powers of reason and present observation, and we shall find no such terrible consequences from the doctrine of God's choice, or appointment of particular persons to obtain this eternal salvation, as some learned men have imagined, provided that none of the rest are thereby prevented and hindered by any act of God.
VIII. Our eyes see plainly, and our constant observation of mankind assures us, that far the greatest part of them are not pious and holy, but sinful and rebellious against their Maker, and are wilfully running on in the paths of sin and madness, to condemnation and punishment; we must be convinced daily, that the bulk of mankind are by no means fit to be admitted into a heaven of happiness, which consists in the knowledge, love, and enjoyment of God; nor are they at all inclined to repent and return to God; but that they are rather rendering themselves daily fitter object of divine displeasure; and to all appearance, the greatest part of them are like to be punished in another world, for sins committed in this. Now when the great and blessed God had provided a means of recovery sufficient for all these sinners, and yet foresaw them disinclined to accept of it, would it be unjust in him to resolve that some should certainly be recovered by it? Might he not, in consistence with equity and justice, form a decree that all these vicious and wretched creatures should not be utterly miserable: but that he would take certain and effectual care to save some of them from this madness and misery? When he had provided such a way of recovery as might secure | [{"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}] | |
tte bonowrt of his own'goTerniiieiity miglitlM Mt irciolfejo mm
and ftaye «^ oootiderable number of them i And in ponuit oC
Ihii resolotion, might he not set thing* nccesMury to their nida-
tion in s uch a light before their eyes, as they should see their
danger and their only hope, and be powerfully persuaded to
repent of sin^ and trust in die divine methods of mercy ? Might
he not thus engage and incline them to lead n^w Uves, that their
■ouls might be fit for happiness after desth, in another state I
Would not such a conduct be a manifestatiou of great grace and
•fitvour in God to men, even though be did not extend this favour
to all the race of mankind ? What injury dotli he do to the rest
on whom he doth not bestow this favour ? May he not, at a
wise and righteous Oovemor, see fit to let many rebellious sub-
jects go o n in their own impenitence and folly, till thev receive
the just demerit, as well as necessary consequence of their own
rebellions 7 What possible reason of cavil can be raised against
a sovereign Creator, Lord and Benefacter, if he should act thoi
with his sinful creatures, since his goodness to spme doth not in
the least hinder others firoqa obtaining the salvation which is p fl^
ed to all ?
IX« As for the rest of degenerate ipankind, does not tbdr
actual continuance in their rebellion and sinfulness shew us, that
though the way of salvation provided has a suffidency in it t o
save them all, yet their salvation is not secured ? But they are
continued under many mercies, and the common operations of
reason and oopscience, with various degrees of advantage for vir*
tne and piety, with hopeful encouragements to excite tjicm to
repent qf sin and return to Gody and very probable hopes of
acceptance, if they sincerely repent of past sins, and practise
the duties of love which they owe to God and man, and betake
themselves to the free mercy of God, so far as it is revealed, and
so far as reason and conscience can guide, and enable tiiein in tbii
imperfect state. And can our reason say, tliat the great God ii
bound to go fai*ther than this toward the recovery of sinful man i
X. These are some of the reasonings of the light of nature
on this divine subject. It roust be granted indeed, that if we
had no assistances from revelation, the lyisest and most thoughtful
of men, by the mere light of nature, would hardly draw oat
their inferences to this degree of evidence and just hope : For
if they could, why had not Socrates and Plato, those excellent
philosophers, said the same things long ago ? Are we so much
nettcr furnished with genius and the powers of reasoning than
they were ? Why should we be so vain and conceited of our*
•elves ? It is certainly divine revelation and the advantage
which we have from the word of God among us, that enables ui
to carry our reasonings to such a length. Yet when we have
many noble hints aud Ufts given us by the bible, to spread these | watts_works_vol_4.pdf | 335 | 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 honours of his own 'government, might he not resolve to spare and save a considerable number of them? And in pursuit of this resolution, might he not set things necessary to their salvation in such a light before their eyes, as they should see their danger and their only hope, and be powerfully persuaded to repent of sin, and trust in the divine methods of mercy? Might he not thus engage and incline them to lead new lives, that their souls might be fit for happiness after death, in another state? Would not such a conduct be a manifestation of great grace and favour in God to men, even though he did not extend this favour to all the race of mankind? What injury doth he do to the rest on whom he doth not bestow this favour? May he not, as a wise and righteous Governor, see fit to let many rebellious subjects go on in their own impenitence and folly, till they receive the just demerit, as well as necessary consequence of their own rebellions? What possible reason of cavil can be raised against a sovereign Creator, Lord and Benefactor, if he should act thus with his sinful creatures, since his goodness to some doth not in the least hinder others from obtaining the salvation which is offered to all?
IX. As for the rest of degenerate mankind, does not their actual continuance in their rebellion and sinfulness shew us, that though the way of salvation provided has a sufficiency in it to save them all, yet their salvation is not secured? But they are continued under many merries, and the common operations of reason and conscience, with various degrees of advantage for virtue and piety, with hopeful encouragements to excite them to repent of sin and return to God, and very probable hopes of acceptance, if they sincerely repent of past sins, and practise the duties of love which they owe to God and man, and betake themselves to the free mercy of God, so far as it is revealed, and so far as reason and conscience can guide, and enable them in this imperfect state. And can our reason say, that the great God is bound to go farther than this toward the recovery of sinful man?
X. These are some of the reasonings of the light of nature on this divine subject. It must be granted indeed, that if we had no assistances from revelation, the wisest and most thoughtful of men, by the mere light of nature, would hardly draw out their inferences to this degree of evidence and just hope: For if they could, why had not Socrates and Plato, those excellent philosophers, said the same things long ago? Are we so much better furnished with genius and the powers of reasoning than they were? Why should we be so vain and conceited of ourselves? It is certainly divine revelation and the advantage which we have from the word of God among us, that enables us to carry our reasonings to such a length. Yet when we have many noble hints and lifts given us by the bible, to spread 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}] | |
auEsnoN x« ssi
rmet and ideas before ug, and to carry ut into this train of oon^
iqaences ; we may then make it a ppear, that these i^ropositions
re either certainly or probably connected with each other, and
lat these consequences ; may be esteemed the result of fair and
«e reasoning on this subject.
XI. This might be illustrated by a plain and obvious simili>-
ide, or rather a comparison between the sciences of geometry
id religion, as the one is assisted by Euclid, and the other by
[oses, and the'othef holy writets. Euclid has drawn out his
lasonings upon lines and circles, angles and numbers, into a
)ble set of pro|>ositions in his books of geometry, and filled (he
orld with most useful pieces of knowledge built upon undenia*
e d emonstrations. Every man has the natural powers of rea-
ming as well as Euclid, and by the advantage of some acqiiaint<r
ice with his propositions and reasonings, or the works of some
her great geometrician, a multitude of men have made a rich
rogress in this science, and can draw up a scheme o^ geometry,
I a chain of just consequences : But without these advantages
lere is not one man in ten thousand would carry on their reason-
igs half 80 far as Euclid has done, or find out one quarter of his
ropositions, or the arguments whereby he proves them. The
une thing may be justly said concerning our drawing out doc«
ines and inferences upon the affairs of God and religion, by the
gilt o f nature, with the bible in our hands, which not one roan in
^n thousand woi^ld be able to do, or at least would ever do in
let, without this adyautage.
XII. Let us here stand still and recapitulate some of the
lings we have mqiUjoued. Let us consider the present
retched degenerate state of all mankind, the giddiness and
arkness of their understandings, the power of their prejudices^
le vicious inclination of theif; hearts, the influence 0f evil ex*
tuples round them, and the universal stream of impiety or
lolatry, folly or vice, that has carried away all nations; let
s consider how very poor and low, how wretched and ridi*
ulcus were the sentiments of men on divine subjects, and the
Hairs of religion in the days and nations of heathenism ; let
i reflect how wild are the notions, and how weak the rea-
)uings of men, who are left entirely to the mere light of
ature, or who have no revelation but such feeble glimpses
nd broken hints as they have derived down by loYig tradi-
on, from the far distant heads of their famiUes, Shem, Ham,
r Japheth ; let us think with ourselves how exceeding few
f t iie heathens, without some communications with the Jews,
r some traditional hints of ancient revelatiqn, have been ever
id to repent of sin, to make supplication to the true God
»r forgiveness, to practise piety towards God, or virtue
)wards men, from a sincere design to hono|ir and obey (heir | watts_works_vol_4.pdf | 336 | 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 X.
cenes and ideas before us, and to carry us into this train of consequences; we may then make it appear, that these propositions are either certainly or probably connected with each other, and that these consequences; may be esteemed the result of fair and free reasoning on this subject.
XI. This might be illustrated by a plain and obvious similarity, or rather a comparison between the sciences of geometry and religion, as the one is assisted by Euclid, and the other by Moses, and the other holy writers. Euclid has drawn out his reasonings upon lines and circles, angles and numbers, into a noble set of propositions in his books of geometry, and filled the world with most useful pieces of knowledge built upon undeniable demonstrations. Every man has the natural powers of reasoning as well as Euclid, and by the advantage of some acquaintance with his propositions and reasonings, or the works of some other great geometrician, a multitude of men have made a rich progress in this science, and can draw up a scheme of geometry, in a chain of just consequences: But without these advantages there is not one man in ten thousand would carry on their reasonings half so far as Euclid has done, or find out one quarter of his propositions, or the arguments whereby he proves them. The same thing may be justly said concerning our drawing out doctrines and inferences upon the affairs of God and religion, by the right of nature, with the bible in our hands, which not one man in ten thousand would be able to do, or at least would ever do in fact, without this advantage.
XII. Let us here stand still and recapitulate some of the things we have mentioned. Let us consider the present stretched degenerate state of all mankind, the giddiness and darkness of their understandings, the power of their prejudices, the vicious inclination of their hearts, the influence of evil examples round them, and the universal stream of impiety or holatry, folly or vice, that has carried away all nations; let us consider how very poor and low, how wretched and ridiculous were the sentiments of men on divine subjects, and the affairs of religion in the days and nations of heathenism; let us reflect how wild are the notions, and how weak the reasonings of men, who are left entirely to the mere light of nature, or who have no revelation but such feeble glimpses and broken hints as they have derived down by long tradition, from the far distant heads of their families, Shem, Ham, or Japheth; let us think with ourselves how exceeding few of the heathens, without some communications with the Jews, or some traditional hints of ancient revelation, have been ever led to repent of sin, to make supplication to the true God for forgiveness, to practise piety towards God, or virtue towards men, from a sincere design to honour and obey 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}] | |
Maker ; l etas obnrider the best toheroen of religion ud mor
that were fver given by the heathen philosoplKrs, and oIm
bow grossly demtive they are, and how litde they themaelvi
their diadples ever practised them. Again, let us think ol
wisest and best of them, whose virtues made such a biaaeii
heathen world, how universally they, neglected the lave of i
as the principle of their virtues, and the glory of God, as i
eiid.of tl^em; ^^ f or thongh they knew God by the light of
ture, they gloSrified him not as God;*' Rom. i. 21. ^nd I
'fSeuriber review the wretched character that the apostle Paul f
4>f the Gentile world, in Rom. i. £phes.ii. Col. i. &c. into '
abominable iniquities they were plunged, even whole tribes
nations of men ; and if we then reflect how well these acco
of St. Paul agree with the reports of modern travellers, I
we shall find hut exceeding few who- can make any claim or
.tence to the future rewarding grace of their Creator. And
baps, lipon a view of these matters of fact, the surest thing
' reason can determine is this, that when all shall stand befon
jndgment-seat of God, the better sort of heathens can aria
higher in their utmost claims or pretences, than to be treated
some lighter punishments ; and that the more impious and ab
inable wretches will be distinguished by more severe and d
.bl^ inflictions of misery ; f or the very best cannot lay a just
. . sure claim to any reward. I will not dare to say this is the
most favour Crod will shew tliem, but this seems to be the uti
certain claim or pretence to favour, which, by tlie light of nat
they can justly make for themselves.
r
Quest. XI. — What does Scripture reveal to us concern
the Punishment due to Sin? Or, what are we to
derstand by that Death which the Scripture tells
was threatened to Man, as the Penalty due to the ^
Offence, or as it is inflicted on Mankind on the Acci
oj Sin ?
It is evident from the second chapter of Genesis, and fi
many other places ib scripture, that death is the penalty thi
tenedfor the sin of man ; G en. ii. 17. In the day thou ec
thereof thou shalt surely die. Now under this term d\
mentioned in the original law of innoccncy, many of our cfi
tian writers have generally supposed every thing to be
eluded which lias been ever since called death, in tlie OIc
New Testament ; viz. natural death, or the death of the bw
spiritual death, or the loss of God's/avour and image in the so
mad eternal deaih^ or lo>Q\eYit ViuiOix ot so\]I and body in anot | watts_works_vol_4.pdf | 337 | 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 | Maker; let us consider the best schemes of religion and more that were ever given by the heathen philosophers, and observe how grossly defective they are, and how little they themselves their disciples ever practised them. Again, let us think of wisest and best of them, whose virtues made such a blaze in heathen world, how universally they neglected the love of God as the principle of their virtues, and the glory of God, as the end of them; "for though they knew God by the light of ture, they glorified him not as God;" Rom. i. 21. And let farther review the wretched character that the apostle Paul of the Gentile world, in Rom. i. Ephes. ii. Col. i. &c. into abominable iniquities they were plunged, even whole tribes nations of men; and if we then reflect how well these accounts of St. Paul agree with the reports of modern travellers, I shall find but exceeding few who can make any claim or tence to the future rewarding grace of their Creator. And haps, upon a view of these matters of fact, the surest thing reason can determine is this, that when all shall stand before judgment-seat of God, the better sort of heathens can arise higher in their utmost claims or pretences, than to be treated some lighter punishments; and that the more impious and abominable wretches will be distinguished by more severe and drible inflictions of misery; for the very best cannot lay a just sure claim to any reward. I will not dare to say this is the most favour God will shew them, but this seems to be the utr certain claim or pretence to favour, which, by the light of nature they can justly make for themselves.
QUEST. XI.—What does Scripture reveal to us concern the Punishment due to Sin? Or, what are we to understand by that Death which the Scripture tells was threatened to Man, as the Penalty due to the Offence, or as it is insisted on Mankind on the Acci of Sin?
It is evident from the second chapter of Genesis, and from many other places in scripture, that death is the penalty th tened for the sin of man; Gen. ii. 17. In the day thou eau thereof thou shalt surely die. Now under this term du mented in the original law of innocency, many of our christian writers have generally supposed every thing to be included which has been ever since called death, in the Old New Testament; viz. natural death, or the death of the bod spiritual death, or the loss of God's favour and image in the so and eternal death, or torment both of soul and body in another | [{"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 XI. 33S*
rorld. Lei Qg consider how far the word deiath ought rcason-
ibly to be extended to each of these :
I Natural deaths or the death of the bodyj in one thing
ilainly desired in the first Uireatening, beyond all controversy.
The natural life of the sinner is forfeited to him who gave it,
fhen he has once broken his allegiance to his Creator and su-
preme Lord. That this is the first and most obvious idea of the
Minishmcut threatened, may be plainly proved, because this i*
be universal, common, and literal meaning of the word death,
D all hmnan languages. This is also the very sense of the same
niter Moses, when he uses the same ^rords in all other parts of
it writiqgs, viz. Thou s halt surely die; or^ dying, thou shali
lie. In those places it means evidently temporaldeath, as might
»e proved easily if we consult all those places. And let it be
ibaerved, that in those early ages the future and invisible world
»eing very little brought into view, the word death might na-
iurauy include in it the forfeiture of all being and all comforts
vhatsoever, since it evidently means the loss and forfeiture of all
wble being, life and comforts ; f or all these appear to vanish at
leath. And this notion of death vrill not be strange, if we can
igree to tlie learned and ingenious Mr. WarbuHon^s sentiment
n his divine legation of AloseSy viz. that the doctrine of a
'uture state of rewards and punishments is not to be found
n the Mosaic dispensation^ nor did it make any part of
t; though! dare not so universally pronounce this opinion true.
Besides, tliis death of the body was positively foretold to
Idam, and was the sentence pronounced upon lum when he had
ictually sinned : Dust thou arty and unto dust shall thou r^-
urn ; Gen. iii. 19. And accordingly we find, that when Adam
s said to beget a son in his own likeness ^ that isy in his own
nortal likeness^ in contradiction to the glorious and immortal
ikeness of God, in which tlie foregoing verses tell us he was
irst made ; G en. v. 1 — 3. Then the scripture goes on to prove it,
»y shewing how this death was executed : There is a plain ac-
count follows of the natural death of Adam, and a long sue*
lession of the deaths of liis posterity, as being made mortal in
he image of Adam, their natural head. And as I have shewn
before, that not only life, but^ health and ease, and the comforts
>f life being the free gifts of God our Creator, tliey are all for-
eited by the offence of his creature against him : And all the
>ains, and sorrows, and sicknesses of thisUfe, which by degrees
end to wear eut nature, and to bring man down to the dust,
nay bejustly supposed to be implied in tliis threatening of death,
knd as this natural death of the body is plainly impUed in the
irst threatening as a penalty for sin, to come upon Adam and his
K>8terity ; so not only all the books of Moses, but perhaps all
Ui Old Testament, do scarce aSbrd us any instances wherein | watts_works_vol_4.pdf | 338 | 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 XI.
world. Let us consider how far the word death ought reasonably to be extended to each of these:
I Natural death, or the death of the body, is one thing plainly designed in the first threatening, beyond all controversy. The natural life of the sinner is forfeited to him who gave it, when he has once broken his allegiance to his Creator and supreme Lord. That this is the first and most obvious idea of the punishment threatened, may be plainly proved, because this is the universal, common, and literal meaning of the word death, in all human languages. This is also the very sense of the same writer Moses, when he uses the same words in all other parts of his writings, viz. Thou shalt surely die; or, dying thou shalt die. In those places it means evidently temporal death, as might be proved easily if we consult all those places. And let it be observed, that in those early ages the future and invisible world being very little brought into view, the word death might naturally include in it the forfeiture of all being and all comforts whatsoever, since it evidently means the loss and forfeiture of all visible being, life and comforts; for all these appear to vanish at death. And this notion of death will not be strange, if we can agree to the learned and ingenious Mr. Warburton's sentiment in his divine legation of Moses, viz. that the doctrine of a future state of rewards and punishments is not to be found on the Mosaic dispensation, nor did it make any part of it; though I dare not so universally pronounce this opinion true.
Besides, this death of the body was positively foretold to Adam, and was the sentence pronounced upon him when he had actually sinned: Dust thou art, and unto dust shalt thou return; Gen. iii. 19. And accordingly we find, that when Adam is said to beget a son in his own likeness, that is, in his own mortal likeness, in contradiction to the glorious and immortal likeness of God, in which the foregoing verses tell us he was first made; Gen. v. 1—3. Then the scripture goes on to prove it, by shewing how this death was executed: There is a plain account follows of the natural death of Adam, and a long succession of the deaths of his posterity, as being made mortal in the image of Adam, their natural head. And as I have shewn before, that not only life, but health and ease, and the comforts of life being the free gifts of God our Creator, they are all forfeited by the offence of his creature against him: And all the bains, and sorrows, and sicknesses of this life, which by degrees end to wear out nature, and to bring man down to the dust, may be justly supposed to be implied in this threatening of death. And as this natural death of the body is plainly implied in the first threatening as a penalty for sin, to come upon Adam and his posterity; so not only all the books of Moses, but perhaps all the Old Testament, do scarce afford us any instances wherein | [{"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}] | |
834 kbtN AUd RECOtERT, k6i
the word deaths properly and without a figure, ii tkken io mgtAff
any thing else plainly but the sorrows and miseries of this life,
and the nnaltleprivation of life itself; though, in the first threa-
tening tacitly, it may include the forfeiture of every thing Crod
bad before given, so far as God pleased to resume it. .See note,
question IX. section VI.
II. The next thing our divines have usually included in
the word dying, is spiritual death, which has been generally ex-
tended to s ignify the anguish of a guilty conscience, the loss of the ,
divine image in holiness, with the loss of the divine favour, and
the infliction of new sorrows on the soul. Let us consider each
of these apart, and see how far they may be included in the
first threatening.
1. The anguish of conscience can never belong to any bat
the personal transgressor himself, because it c onsists in the un-
easy and painful reflections of the mind of him that has sinned,
charging himself with his own act of folly and disobedience.
Tliis is the natural effect or consequent of personal sin, and not
so properly the threatened penalty of the law. This anguish
<locs not come upon the offspring of Adam by imputation on the
account of the flrst sin, for it can never be imputed to another per-
son by a ny representation or suretyship : Nor can it ever be con-
veyed or t ransmitted by any natural propagation or descent ; f or,
in the nature of things, anguish of conscience can only belong
to the very person who is conscious of his own actual folly and
rebellion, which another person can never be conscious of^. But
though this cannot be communicated to the offspring of Adam,
on account of his sin ; yet when they become personal sinners,
they feel this anguish of conscience also arising from their
own actual transgressions, as the natural consequence of a
guilty mind.
2. The loss of the image of God in holiness is another
thing contained in spiritual death, and in the New Testament
this is termed by St. Paul, a death in trespasses and sins;
Eph. ii. 1. It consists in the corruption of human nature, and
a bias or propensity toward evil. But this cannot be so properly
tlireatencd as the penalty of the law to be inflicted for the sm of
Adam ; f or the holy and righteous God cannot be the author of
* By the way we may take ootice her^, that though iofaDts have the tin of
A(Um so far imputed to them i a t to (A\ under the teiiteoce of death ; a od tboogb
the sins of the world were so far imputed to Christy the second AdaiD, as to es-
pORA him to sufferings of soul and body, and to the sccursed death* yet neither
infants nor our blessed Lord ever had, nor can have, any anguish of cooseieoee,
becau^ this arises only from the actual and pernonal sin striking the Diind of the
actual and pcrsoual transgressor with &haip rrfifxions and inward rcBn(i-«e, as
conscious of his own fault. We may all be grieved and sorry that Ada OD our
father sinned, but we cannot h»v^ painful inward remorse, reproaches or self-
reflectioos, oo the accouot of the aio or sini ubicb we ouneiTti aevet coin*
mi tied. | watts_works_vol_4.pdf | 339 | 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 | the word death, properly and without a figure, is taken to signify any thing else plainly but the sorrows and miseries of this life, and the final deprivation of life itself; though, in the first threatening tacitly, it may include the forfeiture of every thing God had before given, so far as God pleased to resume it. See note, question IX. section VI.
II. The next thing our divines have usually included in the word dying, is spiritual death, which has been generally extended to signify the anguish of a guilty conscience, the loss of the divine image in holiness, with the loss of the divine favour, and the infliction of new sorrows on the soul. Let us consider each of these apart, and see how far they may be included in the first threatening.
1. The anguish of conscience can never belong to any but the personal transgressor himself, because it consists in the uneasy and painful reflections of the mind of him that has sinned, charging himself with his own act of folly and disobedience. This is the natural effect or consequent of personal sin, and not so properly the threatened penalty of the law. This anguish does not come upon the offspring of Adam by imputation on the account of the first sin, for it can never be imputed to another person by any representation or suretyship: Nor can it ever be conveyed or transmitted by any natural propagation or descent; for, in the nature of things, anguish of conscience can only belong to the very person who is conscious of his own actual folly and rebellion, which another person can never be conscious of*. But though this cannot be communicated to the offspring of Adam, on account of his sin; yet when they become personal sinners, they feel this anguish of conscience also arising from their own actual transgressions, as the natural consequence of a guilty mind.
2. The loss of the image of God in holiness is another thing contained in spiritual death, and in the New Testament this is termed by St. Paul, a death in trespasses and sins; Eph. ii. 1. It consists in the corruption of human nature, and a bias or propensity toward evil. But this cannot be so properly threatened as the penalty of the law to be inflicted for the sin of Adam; for the holy and righteous God cannot be the author of
* By the way we may take notice here, that though infants have the sin of Adam so far imputed to them, as to fall under the sentence of death; and though the sins of the world were so far imputed to Christ, the second Adam, as to expose him to sufferings of soul and body, and to the accursed death, yet neither infants nor our blessed Lord ever had, nor can have, any anguish of cooscience, because this arises only from the actual and personal sin striking the mind of the actual and personal transgressor with sharp reflexions and inward remorse, as conscious of his own fault. We may all be grieved and sorry that Adam our father sinned, but we cannot have painful inward remorse, reproaches or self-reflections, on the account of the sin or sins which we ourselves never committed. | [{"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 XI. 335
•io IQ bis creatures ; he canaot infuse sin into the nature of man,
Bor take away his virtues by any divine act, or make him vici*
008*. This must therefore be only esteemed as a natural effect
sr consequent of man's first sin, as I have shewn under ques«
tioos III. and IX.
3. The soul's loss of the favour of Qod^ is another part of
qsritual death : The loss of the manifestations of God's love, of
friendly converse with him, and any peculiar instances of his
grace, may be included in the word spiritual death ; I John iii.
14. He that loveth not his brother abideth in death: And
Mrhaps this may be also included in that scriptural expression ;
Kph. ii.' 1 — 3. because they who are dead in trespasses and
nns are said to be children of wrath, or obnoxious to the di-
vine anger. The words indignation and wrathy Kc. in Rom.
L 8. where the terms of the covenant of works are recited^
lean to intimate that this may possibly be included in the word
death, as a threatened part of the punishment, and reaches to
the soul as well the body, and that even after its separatiMi fhmi
the body as well as before. The favour of God was certainly
ibrfeited in a legal manner, by the sin of the first roan ; t his is a
pmper punishment for sin : For we caimot suppose that God, the
righteous Governor of the world, will always treat a criminal as
he does an innocent person ,* b ut will both threaten and manifest
tome tokens uf his displeasure against him, in order to maintain
his authority and government.
4. And not merely the punishment of loss, or the with*
drawing of the sense of divine love, but the punishment of sense,
II the schools call it, that is, actual pain, sorrow, signified by
the words tribulation and anguish^ may be impressed upon the
wul by God himself, or by good or evil angels, as his ministers ;
ind this is a proper le^al penalty due to sin, and may be in-
dttded in this spiritual death. In this sense the devil may be
called the angel of deaths or he who has the power of d eath ; H eb.
ii. 1 4. as well as* that he has |>ower sometimes to kill the body.
Under this head we may partly include the fear or dreaa of all
these evils, or of any of them.
These four things then may be included in spiritual death ;
die two first of them as the natural consequences or effects of
lin foretold, and the two last as proper punishments threaten-
ed : A nd the dread of them is partly a natural effect as well
IS a punishment. Let us proceed now to the third distinction
of death, as ii is explained by our chief authors who treat on
divine things.
III. Eternal death consists in the misery both of soul and
body, in the invisible world, and in a future state : Thus it is
* See question IX. lectioQ II« | watts_works_vol_4.pdf | 340 | 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 | sin in his creatures; he cannot infuse sin into the nature of man, nor take away his virtues by any divine act, or make him vicious*. This must therefore be only esteemed as a natural effect or consequent of man's first sin, as I have shewn under questions III. and IX.
8. The soul's loss of the favour of God, is another part of spiritual death: The loss of the manifestations of God's love, of friendly converse with him, and any peculiar instances of his grace, may be included in the word spiritual death; 1 John iii.
14. He that loveth not his brother abideth in death: And perhaps this may be also included in that scriptural expression; Eph. ii. 1—3. because they who are dead in trespasses and sins are said to be children of wrath, or obnoxious to the divine anger. The words indignation and wrath, &c. in Rom. ii. 8. where the terms of the covenant of works are recited, seem to intimate that this may possibly be included in the word death, as a threatened part of the punishment, and reaches to the soul as well the body, and that even after its separation from the body as well as before. The favour of God was certainly forfeited in a legal manner, by the sin of the first man; this is a proper punishment for sin: For we cannot suppose that God, the righteous Governor of the world, will always treat a criminal as he does an innocent person; but will both threaten and manifest some tokens of his displeasure against him, in order to maintain his authority and government.
4. And not merely the punishment of loss, or the withdrawing of the sense of divine love, but the punishment of sense, as the schools call it, that is, actual pain, sorrow, signified by the words tribulation and anguish, may be impressed upon the soul by God himself, or by good or evil angels, as his ministers; and this is a proper legal penalty due to sin, and may be included in this spiritual death. In this sense the devil may be called the angel of death, or he who has the power of death; Heb. ii. 14. as well as that he has power sometimes to kill the body. Under this head we may partly include the fear or dread of all these evils, or of any of them.
These four things then may be included in spiritual death; the two first of them as the natural consequences or effects of sin foretold, and the two last as proper punishments threatened: And the dread of them is partly a natural effect as well as a punishment. Let us proceed now to the third distinction of death, as it is explained by our chief authors who treat on divine things.
III. Eternal death consists in the misery both of soul and body, in the invisible world, and in a future state: Thus it is
* See question IX. section II. | [{"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}] | |
generally explained by our writera, and haa been often aaid
be included m the penalty due to the firat tudl. Iiet ua I
enquire into it : First, Liet ua conaider it aa it relatea to the i
•f man. The aoul ia an immaterial and thinking being, k
in itself no natural principlea of diatolution ; and tbenefen
far aa inre can judge, it muat be immortal in ita own nata
But who can aay, whether the word death raigbl not be fii
oonatrued lo extend to the utter deatruction of the life ot
aoul aa well wUhe body, if God the righteona Gh>veraor ahc
pleaae to aeis^the forfeiture ? For man by ain bad forfeited
that God had given him,^ that ia, tlie life and exiatence of
aoul, %M well aa hia body : All ia forfeited bv ain into the ha
of Qod ; and why might not the threatening declare the ri
that even a God of goodneaa had to resume idl back again, i
utterly deatroy and annihilate hia creaturea for ever*. Tli
ia not one place of acripture that oocura to me, where the w
death, aa it waa firat threatened in the law of innocency,
oeaaarily aienifiea a certain miaerable immortality of the ai
either {o Adam the actual ainner, or to his posterity. I aay
<|o not remember any such text, but wall not positively asi
there ia none.
But suppose this death means the utter destruction of i
aa well as of the body, to be a penalty due to every sin, for
wages'of sin is deatk ; Rom. vi. 23. even the least sin or offe
against God; yet where the sin of man hath any degree
aggravation, perhaps the divine justice would not destroy
soul, but would continue the soul in its natural immortality i
consciousness after the death of the body, to sustain fart
punishments answerable to these aggravations : Grod may
sume more or less of what man has forfeited by sin. And i
% point determined by our Saviour, that continuance in life i
misery is a greater punishment than annihilation ; f or he ai
It u better never to nave been borUy than to be punished as Ju
tlie traitor shall be punished ; M at. xxvi. 24.
Acrl since there is scarce any actual sin but what has ac
as^gravatioiis, either greater or less, perhaps there is no act
sinner, but has deserved some continuance of his soul in
existence, consciousness and misery. And on this account
deatli threatened by the covenant of works, especially to
actual and personal transgressor, may perhaps, include in
that indignation and wrath, tribulation and anguish, whia
due to evert/ immortal soul that actually doth amiss, m
'4/v;^*jy «>9jwx» Ka.T%^ye^ofAifS to xaxoy, even/ soul that worketh «
Rom. ii. 8, 0. For as I shewed before, the apostle seems
* ft U /ranted that God, coosidertd mertly as a soTereign and as jnst, ni
rpftnme a/l from his creaiu'C, though he be without sin ; but we can haidlj Ik
M Gvd of $Qoduti}S would dir h, \\\V tVu h»d ia%de a Corfeitore. | watts_works_vol_4.pdf | 341 | 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 | generally explained by our writers, and has been often said be included in the penalty due to the first sin. Let us enquire into it: First, Let us consider it as it relates to the of man. The soul is an immaterial and thinking being, it in itself no natural principles of dissolution; and therefore far as we can judge, it must be immortal in its own nature. But who can say, whether the word death might not be far construed to extend to the utter destruction of the life of soul as well as the body, if God the righteous Governor should please to seize the forfeiture? For man by sin had forfeited that God had given him; that is, the life and existence of soul, as well as his body: All is forfeited by sin into the hand of God; and why might not the threatening declare the rite that even a God of goodness had to resume all back again, utterly destroy and annihilate his creatures for ever*. This is not one place of scripture that occurs to me, where the wicked death, as it was first threatened in the law of innocency, necessarily signifies a certain miserable immortality of the saint either to Adam the actual sinner, or to his posterity. I say do not remember any such text, but will not positively assume there is none.
But suppose this death means the utter destruction of as well as of the body, to be a penalty due to every sin, for wages of sin is death; Rom. vi. 23. even the least sin or offence against God; yet where the sin of man hath any degree aggravation, perhaps the divine justice would not destroy the soul, but would continue the soul in its natural immortality consciousness after the death of the body, to sustain further punishments answerable to these aggravations: God may have some more or less of what man has forfeited by sin. And if a point determined by our Saviour, that continuance in life misery is a greater punishment than annihilation; for he said It is better never to have been born, than to be punished as Judgment the traitor shall be punished; Mat. xxvi. 24.
And since there is scarce any actual sin but what has so aggravations, either greater or less, perhaps there is no actual and personal transgressor, may perhaps, include in that indignation and wrath, tribulation and anguish, which due to every immortal soul that actually doth amiss, taunted by every soul that worketh evil Rom. ii. 8, 9. For as I shewed before, the apostle seems
* It is granted that God, considered merely as a sovereign and as just, resume all from his creature, though he be without sin; but we can hardly think a God of goodness would do it, till sin had made a forfeiture. | [{"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}] | |
QUfiffTION XI. 337
here of justification tnd condemnation, by a kw or cove*
r works.
it whether the great Gk>d would have actually continued
d of Adam the first sinner, an a state of existcnoe after
and in a long immortality, to punish his actual ofibnoe, if
1 not given him a new covenant, that is, a covenant of
md salvation, this is not plainly revealed nor determined
ture. It is certain that the wages, or due r^^gmpence of
leaihj whether it mean an utter destruction ot soul and
ir else bodily death with a state of misery for the soul
lie body is dead. The whole of our life and being and
. i n soul and body, is forfeited by sin, and God may re-
lore or less, as bis wisdom shall direct, in order to punish
ty a ccording to the greater or less aggravations or deme-
their crimes*.
condly. The other part of eternal death, or eternal misery,
in the raising the body up anin from the dead, amlN*
it to the soul, in order to be made eternally miserable
r vrith the soul, or rather to be an everlasting instrument
\mVu misery and torment. But that this resurrection of
y to a state of misery, is threatened in the bible for the
lent of Adam's first sin, is what I cannot prove, nor do
' in what text of scripture to find it. The law of in-
r threatens death ; but as the promise of life made to
cy was immortality and eternal life without need of
rection ; Roro. ii. 7. so the threatening of death to sin
, that I can find, impl]^ a resurrection. It was not
Gen. ii. 17. T/iou shall surely die, and shalt rise again
wrroa:s.
lere are several places of scripture wherein the resurreo*
'ather attributed to Christ, and to his undertaking in a
it of grace, besides that remarkable one ; i Cor. xv. 31.
f man came death, so by man came the resurrection of
i :" But I k now not of any one line in the word of God
ovides a miserable resurrectioi/as the punishment threa*
0 the offence of Adam. It is very probable therefore^
t resurrection of the body was introduced by Christ, the
Adam upon anotlicr foot, namely, upon the gospel*
1 of mercy to all mankind in the promise made to
after his fall, which has been usually called the^ first
if grmnted, that the first mnn sUndio? und«!r such • Uw and coTeoaiit
re explaiuecJ, hath hy !>>n furfeiled hII that he hat, both life ao(4 being
h« blesstoizs of it, for himself and bis posterity into the hands of hit
9 f ar as the rectoral wiMJom or justice ot Ood please to resume them ;
a«tly doubled whether the great Qod would inflict any peiialtiat ^pyond
auj punishment in a future world, on those who have oa personal tio,
ily under the tentcootof Adam*t ifDp«lcd litt. TUii mvW >M ^^%Xa^
Lieeotb queitioa,
L. IT. Y | watts_works_vol_4.pdf | 342 | 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 XI.
here of justification and condemnation, by a law or covenant works.
it whether the great God would have actually continued all of Adam the first sinner, in a state of existence after and in a long immortality, to punish his actual offence, if it not given him a new covenant, that is, a covenant of and salvation, this is not plainly revealed nor determined nature. It is certain that the wages, or due resurrection of death, whether it mean an utter destruction of soul and or else bodily death with a state of misery for the soul the body is dead. The whole of our life and being and in soul and body, is forfeited by sin, and God may restore or less, as his wisdom shall direct, in order to punish it according to the greater or less aggravations or deme their crimes*.
Secondly, The other part of eternal death, or eternal misery, in the raising the body up again from the dead, and it to the soul, in order to be made eternally miserable with the soul, or rather to be an everlasting instrument soul's misery and torment. But that this resurrection of thy to a state of misery, is threatened in the bible for the ment of Adam's first sin, is what I cannot prove, nor do in what text of scripture to find it. The law of in- threatens death; but as the promise of life made to cy was immortality and eternal life without need of rejection; Rom. ii. 7. so the threatening of death to sin, that I can find, imply a resurrection. It was not Gen. ii. 17. Thou shalt surely die, and shalt rise again sorrows.
There are several places of scripture wherein the resurrection attributed to Christ, and to his undertaking in a sort of grace, besides that remarkable one; 1 Cor. xv. 21. y man came death, so by man came the resurrection of d:" But I know not of any one line in the word of God provides a miserable resurrection as the punishment threaten the offence of Adam. It is very probable therefore, resurrection of the body was introduced by Christ, the Adam upon another foot, namely, upon the gospel of mercy to all mankind in the promise made to after his fall, which has been usually called the first
is granted, that the first man standing under such a law and covenant are explained, hath by sin forfeited all that he had, both life and being the blessings of it, for himself and his posterity into the hands of his far as the rectoral wisdom or justice of God please to resume them; mustly doubted whether the great God would inflict any penalties beyond any punishment in a future world, on those who have no personal sin, only under the sentence of Adam's imputed sin. This will be debated nineteenth question. | [{"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}] | |
338 RUIN AND RECOTEET, &C.
gospel, or an epitome of the gospel of Christ: And whoso
ever should refuse this grace, or abuse it by actual iuipeni
teocc and indulgence of sin, should suffer punishment in sou
and body for ever. This 75 called the second death; Rey
xxi. 8. 80 that as the g08)>el or covenant of grace has pro
vided. hope and salvation by Jesus, the Mediator, for all tba
would accept of it, whether under the Patriarchal, Jewish, 01
Christian dispensation ; so those who continue impenitent, anj
will not 4|nBturn to God according to this new covenant, are
ex]H)Red to double punishment under the government of the
Mediator : and he will raise them from the dead to receive
the reward of their obstinacy and impenitence, their violatM
of the law of God, and their neglect of all the means and hopM
o( grace.
Ql^sT. XII. — n^hat doth the Holy Scripture reveal cancerth
ing the Recorvery of Mankind frovi the Sin and Misery
oj that Estate into which they were brought by tht
disobedience of Adam ? And how far does this Recth
very reachy both with Regard to the Persons recovered^
and with Regard to the Degrees of their Recovery ?
Perhaps this groat and important en(|uiry may be answer-
ed by t he following proi>ositions and reasonings :
f . Adam the tirst men having sinned against God, and
brought such a dislionour ctL the law and authority of his
Maker, and tainted his seed with sin, he lias thereby exposed
himself and his posterity, that is, the whole race of mankind to
death : But Gody who is rich in nierci/y gave him a promist
of a Redeemer or Saviour ; Gen. iii. 15. who should be ihi
seed of the woman ^ and should break the head of the str*
pent ; that is, destroy the works of the dtvilj and delivci
men from that mischief and misery into wiiich sin had plungt'd
them, through the temptation of the devil, who lay hid in the
serpent.
II. God^s oxen and only begotten Son Jesvs Christ, who
before the nor Id was with God, zcho zcas one Kith the Father
and ziaa God, was himself appointed by the Father, to become
the Saviour of mankind, that all those might be recovered by
pardoning grace to the favour of God, and raised at last to eter-
nal life, who should repent of sin, and trust in the mercy of
God, according to the several degrees of the discovery ol* it,
which should be made in different nations and ages of the world,
fronrthe days of Adam to the days of Christianity.
III. For this end (lod appointed this liis Son, at a certaia | watts_works_vol_4.pdf | 343 | 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 | gospel, or an epitome of the gospel of Christ: And whosoever should refuse this grace, or abuse it by actual impenience and indulgence of sin, should suffer punishment in soul and body for ever. This is called the second death; Rev. xxi. 8. So that as the gospel or covenant of grace has provided hope and salvation by Jesus, the Mediator, for all that would accept of it, whether under the Patriarchal, Jewish, or Christian dispensation; so those who continue impenitent, and will not return to God according to this new covenant, are exposed to double punishment under the government of the Mediator: and he will raise them from the dead to receive the reward of their obstinacy and impenitence, their violation of the law of God, and their neglect of all the means and hope of grace.
QUEST. XII.—What doth the Holy Scripture reveal concerning the Recovery of Mankind from the Sin and Misery of that Estate into which they were brought by the disobedience of Adam? And how far does this Recovery reach, both with Regard to the Persons recovered, and with Regard to the Degrees of their Recovery?
Perhaps this great and important enquiry may be answered by the following propositions and reasonings:
I. Adam the first man having sinned against God, and brought such a dishonour on the law and authority of his Maker, and tainted his seed with sin, he has thereby exposed himself and his posterity, that is, the whole race of mankind to death: But God, who is rich in mercy, gave him a promise of a Redeemer or Saviour; Gen. iii. 15. who should be the seed of the woman, and should break the head of the serpent; that is, destroy the works of the devil, and deliver men from that mischief and misery into which sin had plunged them, through the temptation of the devil, who lay hid in the serpent.
II. God's own and only begotten Son Jesus Christ, who before the world was with God, who was one with the Father and was God, was himself appointed by the Father, to become the Saviour of mankind, that all those might be recovered by pardoning grace to the favour of God, and raised at last to eternal life, who should repent of sin, and trust in the mercy of God, according to the several degrees of the discovery of it, which should be made in different nations and ages of the world, from the days of Adam to the days of Christianity.
III. For this end God appointed this his Son, at a certain | [{"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}] | |
QUEOTIONXn. S89
ne tb take flesh and blood upon him^ and to become
*.o b e born of a woman^ that he might become the teed
mj according to his early promise made to fidlea^
iii. 15. V
>d ordained and sent his Son to preach this gospel of
faith and pardon, more clearly than ever before, and
m to obey bis law perfectly, and to suffer the sor*
and death itself, instead of sinful maiiflj^o broke
t b y his perfect obedience and by his sharfnniSeringSy
sw how greatly God hated sin, and migiit vindicate
of the law and majesty of God, which the sin of
olated, and- procure for men a discharge from those
le sustained, and obtain full salvation for sinful men.
lod, the Lord of heaven and earth, did not think it
s dignity and his majesty, to pass by such grievous
thout some glorious and terrible demonstration of bis
s, and his abhorrence of sin, even while he desml^
sinners : His justice, that is, his rectoral wisdnOy
! it proper to exercise his mercv toward criminals,
le vindication of the wisdom and holiness of his hro*
»me reparation of his honour, and some reeompence
rity of his government, which had been injured by
or would he receive the offending creature into his
)ut such a Mediator, as could not only plead for the
It could make atonement for his offence. It would
us to enter into the proof of this atonement here.
sufficient defences of it are written, and the epistles
Peter, and John, are so express in this doctrine, that
hiuk it needs no farther proof. This is set in acon-
t i n two treatises, viz. Of Jesus the Mediator \ and
\er and Sanctijier^.
r is it at all improper, or unbecoming the dignity
f God, or the state of man, that God should set up
ven his own Son, to be the second Adam, or a head
salvation for muUitudes, since it is evident that one
*.f irst Adaniy was the head or spring of sin, misery
to multitudes. Both under the covenant of works
he covenant of grace, the blessed God is pleased to
aitkirs with men in and by a single person, who was
head and representative of many thousands. And
ere were most important reasons for tliis conduct of
it since this appointment of salvation b^ J esus Christy
he coTenant of grace does ootabolish thcUw of worktt id UiMmis*
viz. He that sins shall die ; " though indeed Uie particalar piAibi-
)/Me tree of knowledge grows useless entirely ^^poik KdmiD?% %v9n\*
;ardeo, and bis everiastiog abseace f romikW \Y« tniiWMt«« ^^fitKi^
bit power to eat,
r 2 | watts_works_vol_4.pdf | 344 | 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 XII.
ne to take flesh and blood upon him, and to become to be born of a woman, that he might become the seed man, according to his early promise made to fallen iii. 15.
God ordained and sent his Son to preach this gospel of faith and pardon, more clearly than ever before, and to obey his law perfectly, and to suffer the sorrow and death itself, instead of sinful man who broke it by his perfect obedience and by his sharp sufferings, how greatly God hated sin, and might vindicate of the law and majesty of God, which the sin of isolated, and procure for men a discharge from those sustained, and obtain full salvation for sinful men. God, the Lord of heaven and earth, did not think it is dignity and his majesty, to pass by such grievous without some glorious and terrible demonstration of his sins, and his abhorrence of sin, even while he designed sinners: His justice, that is, his rectoral wisdom, it proper to exercise his mercy toward criminals, the vindication of the wisdom and holiness of his broome reparation of his honour, and some recompence rity of his government, which had been injured by or would he receive the offending creature into his out such a Mediator, as could not only plead for the it could make atonement for his offence. It would us to enter into the proof of this atonement here. sufficient defences of it are written, and the epistles Peter, and John, are so express in this doctrine, that think it needs no farther proof. This is set in a con- t in two treatises, viz. Of Jesus the Mediator; and her and Sanctifier*.
r is it at all improper, or unbecoming the dignity of God, or the state of man, that God should set up even his own Son, to be the second Adam, or a head salvation for multitudes, since it is evident that one first Adam, was the head or spring of sin, misery to multitudes. Both under the covenant of works the covenant of grace, the blessed God is pleased to affairs with men in and by a single person, who was head and representative of many thousands. And were most important reasons for this conduct of it since this appointment of salvation by Jesus Christ,
the covenant of grace does not abolish the law of works, in the same viz. He that sins shall die; though indeed the particular prohibition of the tree of knowledge grows useless entirely upon Adam's expul- garden, and his everlasting absence from all the fruit there, which his power to eat. | [{"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}] | |
940 EUIN iHB UCOITBKTy ftc.
was the mere effect of God's free mercy and sdrerelgn goedr
will, therefore he was at liberty to appoint the exercise of his owa
grace, aod the gift of this salYation to fallen man, in sueh ways
and manners, under such Umitations, with stioh terms or con-
ditions, and in such degrees, as he pleased. Now, to set this
matter in the clearest light 1 c an, I would shew what were ths
measures or limitations of this graoe or salvation provided ftr
fallen man«^
1. Tbh grace or salvation did not extend so fcras ts
abolish or destroy the general terms, commands or aanetions of
the law of innocence, or the law of works, as it is oalled, uodcv.
which Adam the first man was constituted. This general law is
a law of nature and creation : It is founded in the very nature of
things, and the relation between God and a creaturoi which re-
quires all t he creatures of God to yield perfect obedienoe to the
whole will of their Maker, whether manifested by reason or re-
Telmiion : And the penalty of tliis law abides still ia force, ia
that k threatens the curse, or death to every one that con*
tinves not in all things contained in this la» ; Gal. iii. 1(X.
and the judgment of Gody or the Jiuuw^, the rigliteous sen-
teuce of the law, is, That tliey 9Spho commit such things are wor*
thy oj d eath ; R om. i. 3 2. The wages^ or rewardf ofsin^ is death ;
Rom. vi. 23. This death in general implies a forfeiture of life
and bein^, and all the blessings of it, b oth in soul and body, u
far as Ged is pleased to resume them, as I have shewn under
questions IX. and XL
2. As the law with its penalty, which threatens death to dis-
obedience, is not abrogated, so the promise of eternal life to
perfect obedience, wliich was superadded to tlie law, and turned
it into a covenant, was not formally abrogated or abolished ;
though indeed it became unable to procure eternal life for any
son or daughter of Adam, because they all were sinners : And
there are some scriptures which seem to shew that this promise
and covenant stand still in force ; G al. iii. 12. *^ T he man that
doth tbem shall live in them ;" Rom. ii. 7. ^^ To them who by
patient coiitiitUance in well-doing, seek for glory, honour, and
immortality/' the law promises eternal life; Rom. viii. 3.
<^ What the law could not do, in that it was weak through the
flesh, &c.'' Observe, it was not weak in itself to give life ; t he
law still remained capable of giving Hfe to any man who could
produce and shew a perfect obeiiiencc to it : But ^^ it is week
only through the flcsli,'' or the sinfulness of human nature aad
our impotence to fulfil the conditions of it.
3. Neither did this grace and salvation of Christ extend so
far aa to provide an immediate and present release of falles
mankind^ oor of any part of them, from all that sin aod misery
ivtuch (he diaobedienee oi \^m VmA voteQ^'Oicftd into the world. | watts_works_vol_4.pdf | 345 | 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 | was the mere effect of God's free mercy and sovereign good will, therefore he was at liberty to appoint the exercise of his own grace, and the gift of this salvation to fallen man, in such ways and manners, under such limitations, with such terms or conditions, and in such degrees, as he pleased. Now, to set this matter in the clearest light I can, I would shew what were the measures or limitations of this grace or salvation provided for fallen man.
1. This grace or salvation did not extend so far as to abolish or destroy the general terms, commands or sanctions of the law of innocence, or the law of works, as it is called, under which Adam the first man was constituted. This general law is a law of nature and creation: It is founded in the very nature of things, and the relation between God and a creature, which requires all the creatures of God to yield perfect obedience to the whole will of their Maker, whether manifested by reason or revelation: And the penalty of this law abides still in force, in that it threatens the curse, or death to every one that continues not in all things contained in this law; Gal. iii. 10. and the judgment of God, or the διακριμα, the righteous sentence of the law, is, That they who commit such things are worthy of death; Rom. i. 32. The wages, or reward, of sin, is death; Rom. vi. 23. This death in general implies a forfeiture of life and being, and all the blessings of it, both in soul and body, as far as God is pleased to resume them, as I have shewn under questions IX. and XI.
2. As the law with its penalty, which threatens death to disobedience, is not abrogated, so the promise of eternal life to perfect obedience, which was superadded to the law, and turned it into a covenant, was not formally abrogated or abolished; though indeed it became unable to procure eternal life for any son or daughter of Adam, because they all were sinners: And there are some scriptures which seem to shew that this promise and covenant stand still in force; Gal. iii. 12. "The man that doth them shall live in them;" Rom. ii. 7. "To them who by patient continuance in well-doing, seek for glory, honour, and immortality," the law promises eternal life; Rom. viii. 3. "What the law could not do, in that it was weak through the flesh, &c." Observe, it was not weak in itself to give life; the law still remained capable of giving life to any man who could produce and shew a perfect obedience to it: But "it is weak only through the flesh," or the sinfulness of human nature and our impotence to fulfil the conditions of it.
3. Neither did this grace and salvation of Christ extend so far as to provide an immediate and present release of fallen mankind, nor of any part of them, from all that sin and misery which the disobedience of Adam had introduced into the world. | [{"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}] | |
QUBflmON XII. S4l
very representatioB of those acenes of iniqalty and mis-
^ s orrow and death, which attend all nwnkind, and which
been before exhibited, is a sufficient proof of the con-
nee and power of original sin all o?er the world, and the
iful eflvcts and punishments of it ; and shews that mankind
meral is not released from it, n or is any part of them iiume-
ly and totally delivered. If therefore some of our divines,
I i bey have bei-n expounding the fifth chapter to the Romany
been heard to say, that the obedience, the aWkement and
luf Clirist have put an end to the effects of the sinof Adam,
brought in as extensive a blessing as Adam did a curse,
must not be supposed to mean tliat original sin, with all
linfiil, painful and mortal effects of it in men, women and
ren,is as entirely done away, as though they had never been,
though Adam had not sinned : For this is contrary to the
»s of our aenses, and the observation of our miads^ every
t o ur lives.
^
4. Nor did this grace of God provide an absolute, cfftain
cttectual salvation for all mankind from the penalties and
% of the broken law of innocence, for it is evident enough
aU men will not be saved. But lest this method of grace
d be utterly ineffectual to all men, the blessed God, who
the universal degeneracy and corrupt principles of mankind,
d Bot leave it to such an uncertainty, whether any men
id be finally saved or no. It was not fit so glorious a provi-
br«our salvation should be left in so doubtful a manner. Aud
lighly reasonable to think, that God foresaw, no man would
it and accept of this grace, if t hey were all entirely left to
own choice and their own follies. Therefore he resolved a
»er should effectually accept of it.
Now had it b een possible that such a number could be secured
I indefinite manner, without appointing and naming every '
Hilar person, perhaps God might have left it in such an in-
lie manner. But since tliat ciiuld not be done, theretbre he
t necessary to provide an effectual security for some certain
leterinined persons, whicli in scripture are oalled the sheep
hrisif whom he must bring into hisfoldy and they shall hear
oice ; the children given him^ his churchy the elect ofGadf
n before the foundation of the world; those who were pven
hrist by the t'athery those whose names were written tn the
Vs book of life: those which were predestinated or ordained
ernal lije^ who were redeemed from the earthy chosen to be
ire. John X, 11, 14, 16. Kom. viii. 33. Jiiph. i. 4 . John
K Rom. viii. 30. Heb. ii. 14. Acts xiii. 48. aud many other
»s, as Rev. xiv. 3, 4. and chapter v. 9. " •
And I cannot but make this observation in my readine^^C
<fe w Testame/ir^ (bat iiiough there are aofne sctv^\.>ix^ mVAS^
, Y 3 | watts_works_vol_4.pdf | 346 | 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 XII.
very representation of those scenes of iniquity and mis-
sorrow and death, which attend all mankind, and which
been before exhibited, is a sufficient proof of the con-
nce and power of original sin all over the world, and the
fateful effects and punishments of it; and shews that mankind
general is not released from it, nor is any part of them imme-
ly and totally delivered. If therefore some of our divines,
they have been expounding the fifth chapter to the Romans,
been heard to say, that the obedience, the attemment and
of Christ have put an end to the effects of the sin of Adam,
brought in as extensive a blessing as Adam did a curse,
must not be supposed to mean that original sin, with all
painful, painful and mortal effects of it in men, women and
ren, is as entirely done away, as though they had never been,
though Adam had not sinned: For this is contrary to the
less of our senses, and the observation of our minds, every
of our lives.
4. Nor did this grace of God provide an absolute, certain
effectual salvation for all mankind from the penalties and
of the broken law of innocence, for it is evident enough
all men will not be saved. But lest this method of grace
be utterly ineffectual to all men, the blessed God, who
the universal degeneracy and corrupt principles of mankind,
did not leave it to such an uncertainty, whether any men
d be finally saved or no. It was not fit so glorious a provi-
or our salvation should be left in so doubtful a manner. Aud
highly reasonable to think, that God foresaw, no man would
it and accept of this grace, if they were all entirely left to
own choice and their own follies. Therefore he resolved a
ber should effectually accept of it.
Now had it been possible that such a number could be secured
in indefinite manner, without appointing and naming every
sular person, perhaps God might have left it in such an in-
ite manner. But since that could not be done, therefore he
necessary to provide an effectual security for some certain
determined persons, which in scripture are called the sheep
christ, whom he must bring into his fold, and they shall hear
voice; the children given him, his church, the elect of God,
in before the foundation of the world; those who were given
christ by the Father, those whose names were written in the
b's book of life: those which were predestinated or ordained
ernal life, who were redeemed from the earth, chosen to be
&c. John x, 11, 14, 16. Rom. viii. 38. Eph. i. 4. John
). Rom. viii. 30. Heb. ii. 14. Acts xiii. 48. and many other
as Rev. xiv. 3, 4. and chapter v. 9.
And I cannot but make this observation in my reading of
New Testament, that though there are some scriptures which | [{"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}] | |
S4S ' RUIN AND RECOYERT, &C.
seem favourable to both sides of tbe qucstioQ about the election of
persons, yet the texts \i'hich support this doctrine are more in
number, and more plain, and express, and unanswerable, than
those others which may seem to oppose this particular ekctiou of
persons unto faith, holiness and salvation*.
5. And even these very persons for whom salvation wm
thus certainly and eftcotually provided, were not to be rescuedw
this world from all the miseries of the fall, but only from some of
' t hem : ThAr were secured first from those evils which were
most dreadful, and delivered from others by des^rees. The
effects of the fall or sin of man, under which these favourites or
elect of God continue, are such as these, viz. God suffers them
to come into the world with a sinful nature, uncured, imsandified,
and to continue under some evil operations and influences of
this sinful nature all their lives, tliat they mi^ht conflict with
it, and overcome it by his assistances : lie ap|>oints tbem
also to continue during all this mortal life, subject to many
pain, alBictions, sorrows, miseries, for wise ends and pur-
poses, int his economy of grace ; and at last, that their bodiei
should die, and turn to dust, according to the original threatcur
ing of death.
The deliverance or salvation which God provided for them,
was, that they should be restored to the favour and ima«^ (A
God again, and brought at last to eternal life and happiness in
this manner, viz. that they should have a most lively sense or
perception of their own guilt and misery, and of the hope of
mercy, so far as to encourage their re|)entance for past sins, and
their return to God by a new obedience : And so far as the gos-
pel of C hrist came within their notice, they should learn the sav-
ing methods of grace by Christ Jesus: And to this end, all
these things should be set before their minds by divine impressions
on their understanding, as well as by the word j this is called
enlighteni/fg their mitids^ in the knowledge of their sin and
misery ; and of the way of salvation by Christ. And yet further,
that they should have their sinful natures in some measure saflc-
^ I desire the friendly reader to observe, that I am not here discassiogtbe
controversy about the proof of particular election, &c. That has been dooe to
much better purpose, aod the doctrine itself efft-ctually proved by many consi-
derable writert, such as Mr. Calvin, Archbishop Usher, Doctor Owen, Doctor
Goodwin, and others, among whom I name Mi. baxtt r h imgelf. But 1 amoaif
endeavouripg to try whether I cannot represent a plain and defensible scheoMr
wherf in this doctrine will sit easy on the minds of men, without straining or
torturing any text of scripture, and without pronouncing damnation on all tbe
rest of mankind, bf a certain and unavoidable sentence of death, for want of a
Saviour. If it be enquired, why the all-wise and blett'^i d Oud should suffer ni**'
kind to revolt from him pt first by an universal apostacy, and why he should se-
cure the recovery uf so few out of all mankind from their state of sin andmiffryi
there are jiome reasonable solutions given to this difficulty, by the writer uf tb*
Sirtngth and fFeakneu qf Hamin Reason, ia the fourth conference. | watts_works_vol_4.pdf | 347 | 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 | seem favourable to both sides of the question about the election of persons, yet the texts which support this doctrine are more in number, and more plain, and express, and unanswerable, than those others which may seem to oppose this particular election of persons unto faith, holiness and salvation*.
5. And even these very persons for whom salvation was thus certainly and effectually provided, were not to be rescued in this world from all the miseries of the fall, but only from some of them: They were secured first from those evils which were most dreadful, and delivered from others by degrees. The effects of the fall or sin of man, under which these favourites or elect of God continue, are such as these, viz. God suffers them to come into the world with a sinful nature, uncured, unsanctified, and to continue under some evil operations and influences of this sinful nature all their lives, that they might conflict with it, and overcome it by his assistances: He appoints them also to continue during all this mortal life, subject to many pain, afflictions, sorrows, miseries, for wise ends and purposes, in this economy of grace; and at last, that their bodies should die, and turn to dust, according to the original threatening of death.
The deliverance or salvation which God provided for them, was, that they should be restored to the favour and image of God again, and brought at last to eternal life and happiness in this manner, viz. that they should have a most lively sense or perception of their own guilt and misery, and of the hope of mercy, so far as to encourage their repentance for past sins, and their return to God by a new obedience: And so far as the gospel of Christ came within their notice, they should learn the saving methods of grace by Christ Jesus: And to this end, all these things should be set before their minds by divine impressions on their understanding, as well as by the word; this is called enlightening their minds, in the knowledge of their sin and misery; and of the way of salvation by Christ. And yet further, that they should have their sinful natures in some measure sane-
* I desire the friendly reader to observe, that I am not here discussing the controversy about the proof of particular election, &c. That has been done to much better purpose, and the doctrine itself effectually proved by many considerable writers, such as Mr. Calvin, Archbishop Usher, Doctor Owen, Doctor Goodwin, and others, among whom I name Mr. Baxter himself. But I am only endeavouring to try whether I cannot represent a plain and defensible scheme, where in this doctrine will sit easy on the minds of men, without straining or torturing any text of scripture, and without pronouncing damnation on all the rest of mankind, by a certain and unavoidable sentence of death, for want of a Saviour. If it be enquired, why the all-wise and blessed God should suffer mankind to revolt from him at first by an universal apostacy, and why he should secure the recovery of so few out of all mankind from their state of sin and misery; there are some reasonable solutions given to this difficulty, by the writer of the Strength and Weakness of Human Reason, in the fourth conference. | [{"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 XII. 843
ied or made holy liore on earth by a mreat change wrought
>on theniby God'slloly Spirit, which w called regeneration,
' b eing born again ; tliat tlicy should be enabled by the Spirit
' U od to comply with all the propo^ab or necessary terms of
18 covenant of c^racc or salvation, which should be appointed
em by God himself as Governor of the world, or by Jesus
hrist his Son, as his groat vicegerent, and Lord of all: That
oir sins should be pardoned, both original and actual, so far as
iver to be shut out of the favour of God, and thb promise of
ernal life on the account of them : yet that they should sustain
di sorrows and sufferings in their way to eternal happiness, as
ight teach them the evil nature and thfe bitter fruits of sin, and
^ d egrees wean them from it : That they should have many as*
itances, reliefs and comforts, under the difficulties and trials,
rrows and miseries, which they should sustain in this life :
hat their souls should be received into a holy and peaceful state^
the presence of Clirist in heaven, at the death of their bodies' :
od that their bodies siiould be raised again at the last day, and
' r ejoined to their souls, at which time they should be publicly
quitted, and acknowledged as the sons of God, and be freed
ym all the unhappy effects and penalties of the fall of Adam,
id be thenceforth made for ever ha]ipy in the presence of God.
would be too tedious to cite all the scriptures which prove this ;
r t hey are scattered up and down every where in the New Tes-
ment.
6. It seems also to be agreeable to the laws of nature and
cation, that young children or infants, who are utterly incapa-
e of knowing either the laws of God, or the discoveries and
'oposalsof his mercy, and of complying with either of them in
eir own persons, should be esteemed as a part of their parents,
* a s one with their parents, as to all the purposes of this dis-
msation of grace, and the blessings which flow from it ; and
lerefore God is called, the God of Ahrahaniy and the God of
s seedy in their successive generations ; G en. xvii. 7, 8.
lierefore the Gentiles, when converted to God, are said to be
\e seed of the blessed of the fjord, and their o(fspring zcith them;
i. I xv. :23. I do not stand now (o give any longer proof of tiiis
latter, which has been so much controverted ; but only add, it
not at all strange that God should make his covenant of grace
> f avourable and extensive to those children of ])ious persons,
ho never live to be capable of knowing or transacting these
icrcdallairs for themselves, since he has evidently so constituted
, i n a great measure, in the kingdom ol nature^ and in the king*
om of providence ; f or in these it is evident, that children
ft e n inherit the gout or ttie stone, a healthy and robust con^titu-
on, or ifickness and pain, poverty or rVc\\e^, dX^^t^Jii^ o\Vsssw»\t^
cording to the condition and circum«laT\ce« ol >}a«tt \^x^ts^*• ^ | watts_works_vol_4.pdf | 348 | 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 XII.
843
sied or made holy here on earth by a great change wrought upon them by God’s Holy Spirit, which is called regeneration, being born again; that they should be enabled by the Spirit of God to comply with all the proposals or necessary terms of this covenant of grace or salvation, which should be appointed them by God himself as Governor of the world, or by Jesus Christ his Son, as his great vicegerent, and Lord of all: That their sins should be pardoned, both original and actual, so far as ever to be shut out of the favour of God, and the promise of eternal life on the account of them: yet that they should sustain such sorrows and sufferings in their way to eternal happiness, as right teach them the evil nature and the bitter fruits of sin, and degrees wean them from it: That they should have many instances, reliefs and comforts, under the difficulties and trials, sorrows and miseries, which they should sustain in this life: that their souls should be received into a holy and peaceful state, in the presence of Christ in heaven, at the death of their bodies: and that their bodies should be raised again at the last day, and rejoined to their souls, at which time they should be publicly quitted, and acknowledged as the sons of God, and be freed from all the unhappy effects and penalties of the fall of Adam, and be thenceforth made for ever happy in the presence of God. It would be too tedious to cite all the scriptures which prove this; nor they are scattered up and down everywhere in the New Testament.
6. It seems also to be agreeable to the laws of nature and creation, that young children or infants, who are utterly incapable of knowing either the laws of God, or the discoveries and proposals of his mercy, and of complying with either of them in their own persons, should be esteemed as a part of their parents, as one with their parents, as to all the purposes of this dispensation of grace, and the blessings which flow from it; and therefore God is called, the God of Abraham, and the God of its seed, in their successive generations; Gen. xvii. 7, 8. Therefore the Gentiles, when converted to God, are said to be the seed of the blessed of the Lord, and their offspring with them; s. Ixv. 23. I do not stand now to give any longer proof of this matter, which has been so much controverted; but only add, it is not at all strange that God should make his covenant of grace favourable and extensive to those children of pious persons, who never live to be capable of knowing or transacting these sacred affairs for themselves, since he has evidently so constituted, in a great measure, in the kingdom of nature, and in the kingdom of providence; for in these it is evident, that children often inherit the gout or the stone, a healthy and robust constitution, or sickness and pain, poverty or riches, disgrace or honour, according to the condition and circumstances of their parents. | [{"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}] | |
344 EITIN AJfD EECOVSBT, &C«
And mnce it was so constituted in the law of innoeeney, or tht
covenant of works, whereby all the children of men should htfe
been established in happiness, if Adam their father had oontino-
ed in his obedience, and whereby all the posterity of Adam are
DOW born in sin and miiery, and involved in his fall, when he
became a rebel ag^nst his Maker ; why may we not reasooaUt
suppose, the mercy of God would extend as far^as bis justiei-r
And why may not the happiness of the uew covenant of grace be
conveyed to the infant oflbpring of those who have aoceptedit,
which die in their infancy, and can have no state of trial m their
own persons ?
7. Since the Sen of God, Jesus Christ, was so very glori*
ous a person in his own nature, one who was with God, and asdf
. G od, one who had all the fulness of the godhead dwelling in km
bodily, there was such an abounding merit in his perfect obedi-
ence to t he law of God for four and thirty years together, his yth
luntarv submission to so many sorrows and suf&rings in bis lifei
and afterwards his enduring death itself, which was the expren
penalty threatened for sin. I say, there was such a superabundant
value and merit in these undertakings, arising from the dignity
of his person and character, that these labours, and these miffer-
ings, did not only procure absolute and certain salvation for the
elect, according to the will and appointment of the Father, but
they may justly be called suflicient in their own natpre, to have
obtained actual salvation for all mankind.
And though God did not thiuk (it to appoint all mankind to
be certainly and effectually saved thereby, yet this redundancy of
•the merit of Christ, tliis overflowing influence of his gre^t
imdertakiug, his obedience and his death, might be actually
appointed and accepted by God the Father, to obtain the follow-
ing benefits for men ; and as far a^ common benefits reach^
Christ may be said, todiejorall; ov to taste death for cienf
man, in the language of scripture ;* 2 Cor. v. 14, 15. Heb. ii.9'
I. We may suppase it i s owing to the exuberapt merits of
Christ, that this earth continues to be the habitation for maDkioii
and that the life of Adam and Eve were prej^orved some huo-
"* Though there must be a very good a^ose in which Christ may be nid to
die fur all men ; because scripture useg tb:$ language ; 2 - Cor. ▼. 15- yet itdo^*
not fuhow that the doctrine of universal redemption is found there ; I c aoaot
find that scripture •nee aaseris that Otiisl radcentd ail men, or died to rednm tktp
all, iu the NcMT Testaaieot, however iht; word ays^a^iHt io buy, nay possibly be
, u>cd and applied in a large sense, yel t^ctycff.^w, to ledeem^ or Xt/r^ow* I tUioki ^
never applied particularly to any but the Israel of God, or to ihose who do^
shall actually receive the gospel, and partake of the salvation of Christ, as ib«
purchase of bis blood. None but those are plainly exprtssly said to be redeeia'^
by Christ, in any text of the New Trstamcut that 1 can find. Hyogatri, he bot^^*
nr paidn it{fficirnt price for thote who fell into dumnabCe errors and heresies ; 4 Pel. iJ« ' •
Hat a is never jiaHl, be rcdc'eniod tbem: lie bought the nn at a pait of tfto»' ''*
^J0W ^^ost! 4«iniDioa )» obtaioad \)V Vi\% ^v^StcvAit ^ P biL ii, 9, 10. but sot**
l^'9'owo pecpl*^. | watts_works_vol_4.pdf | 349 | 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 since it was so constituted in the law of innocency, or the covenant of works, whereby all the children of men should have been established in happiness, if Adam their father had continued in his obedience, and whereby all the posterity of Adam are now born in sin and misery, and involved in his fall, when he became a rebel against his Maker; why may we not reasonably suppose, the mercy of God would extend as far as his justice? And why may not the happiness of the new covenant of grace be conveyed to the infant offspring of those who have accepted it, which die in their infancy, and can have no state of trial in their own persons?
7. Since the Son of God, Jesus Christ, was so very glorious a person in his own nature, one who was with God, and was God, one who had all the fulness of the godhead dwelling in him bodily, there was such an abounding merit in his perfect obedience to the law of God for four and thirty years together, his voluntary submission to so many sorrows and sufferings in his life, and afterwards his enduring death itself, which was the express penalty threatened for sin. I say, there was such a superabundant value and merit in these undertakings, arising from the dignity of his person and character, that these labours, and these sufferings, did not only procure absolute and certain salvation for the elect, according to the will and appointment of the Father, but they may justly be called sufficient in their own nature, to have obtained actual salvation for all mankind.
And though God did not think fit to appoint all mankind to be certainly and effectually saved thereby, yet this redundancy of the merit of Christ, this overflowing influence of his great undertaking, his obedience and his death, might be actually appointed and accepted by God the Father, to obtain the following benefits for men; and as far as common benefits reach, Christ may be said, to die for all; or to taste death for every man, in the language of scripture;* 2 Cor. v. 14, 15. Heb. ii. 9.
I. We may suppose it is owing to the exuberant merits of Christ, that this earth continues to be the habitation for mankind, and that the life of Adam and Eve were preserved some hun-
* Though there must be a very good sense in which Christ may be said to die for all men; because scripture uses this language; 2. Cor. v. 15. yet it does not follow that the doctrine of universal redemption is found there; I cannot find that scripture once asserts that Christ redeemed all men, or died to redeem them all. In the New Testament, however the word ayoga, to buy, may possibly be used and applied in a large sense, yet ayoga, to redeem, or mortow, I think, is never applied particularly to any but the Israel of God, or to those who do or shall actually receive the gospel, and partake of the salvation of Christ, as the purchase of his blood. None but those are plainly expressly said to be redeemed by Christ, in any text of the New Testament that I can find. Hyogae, he bought, or paid a sufficient price for those who fell into dunnable errors and heresies; 2 Pet. ii. 1. But it is never said, he redeemed them: He bought them as a part of those all things whose dominion he obtained by his sufferings; Phil. ii. 9, 10. but not as his own people. | [{"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}] | |
aU£OTION Xil. su
Ircdt of jetrt after the day io which tliev firtt aiiraed, ainoc the
sxpreaa word of threateuing consiigned thon over to dei\th im-
mediately, In the day tliou eatest thereof thou Rhalt die ; Geo.
IL 17. It is true, such a re])rieve as this was necessary in order
to the peopling of the world, and tte propagation of mankind
to t heir soocessiTe generations ; f or had Adani and Eve died in
fee day when they sinned, the human nature would have been at
sa.end, and have perished from this earth forever : But it is
Bost probably owing to the scheme of mercy, and the new cove-
ssnt built upon the merit of Christ, that Adam and Eve were
not destroyed that very day, aqd that God permitted a race of
Ben to cover the face of the earth* So that every son and
dsoghter of Adam, wlio is born into this world, is some proof
tkat the extensive merit of the death of Christ reaches to them
6r some purposes.
II. It is owing to the superabundant merit of the obedience
ind sufferings of Christ, that the earth is appointed still and
Ordered to produce such a variety of supports and comforts for
sankind in their successive generations, and that all the yegetaa*
*Ie and animal powers on thit» earth, are not universally blasted by
lie curse : AH the blessings of nature and providence that spring
p f rom tiie earth, that descend from the heavens, that are brought
orth or dispersed by the sun and the moon and the clouds, that
re enjoyed and tasted by the sons and daughters of men in this
rorld, are probably derived from this fountain of the blood of
Christ ; and in this sense perhaps, he may be said to taste death
\T every man. And let it b e observed, that these blessings reach
» whole nations where we have but little reason to believe God
ss any chosen favourites, any of liis own beloved children, any
lat are actually regenerated, adopted and sanctified to himself
^ s pecial grace. Yet mctliinks every thing round about us
sems to speak, that God has not utterly and absolutely aban-
ooed all mankind to certain and necessary guilt and misery,
e^des the few whom he has chosen and secured to be certain sub-
sets of I iis Son's kingdom : I^erv divine monument and
istance of bounty and blessing round about us, seems to teach
I that God is upon terms of grace and reconciliation with all tho
ebel race of liis creature man.
III. That mankind have thecommon faculties of nature con*
nued to them, is to be ascribed to the undertaking of Christ :
*bat they have the use of their senses and their limbs in any
leasures of health, ease, vigour, and activity ; f or these were all
>rfeited by sin, and included in ttie word death. All this is
wing probably to (]^hrist. And that they have any exercise of
Rason, that they have any measures of wisdom or prudence
moogst them in the conduct of their aflSurs, may be ascribed
lioto the same springs and perhaps tlua waa &<£«ig;Gk!^VKi^iDAX | watts_works_vol_4.pdf | 350 | 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 XII.
845
threds of years after the day in which they first sinned, since the express word of threatening consigned them over to death immediately, In the day thou eatest thereof thou shalt die; Gen. ii. 17. It is true, such a reprieve as this was necessary in order to the peopling of the world, and the propagation of mankind in their successive generations; for had Adam and Eve died in the day when they sinned, the human nature would have been at an end, and have perished from this earth for ever: But it is most probably owing to the scheme of mercy, and the new covenant built upon the merit of Christ, that Adam and Eve were not destroyed that very day, and that God permitted a race of men to cover the face of the earth. So that every son and daughter of Adam, who is born into this world, is some proof that the extensive merit of the death of Christ reaches to them for some purposes.
II. It is owing to the superabundant merit of the obedience and sufferings of Christ, that the earth is appointed still and ordered to produce such a variety of supports and comforts for mankind in their successive generations, and that all the vegetable and animal powers on this earth, are not universally blasted by the curse: All the blessings of nature and providence that spring up from the earth, that descend from the heavens, that are brought forth or dispersed by the sun and the moon and the clouds, that are enjoyed and tasted by the sons and daughters of men in this world, are probably derived from this fountain of the blood of Christ; and in this sense perhaps, he may be said to taste death or every man. And let it be observed, that these blessings reach whole nations where we have but little reason to believe God as any chosen favourites, any of his own beloved children, any that are actually regenerated, adopted and sanctified to himself special grace. Yet methinks every thing round about us seems to speak, that God has not utterly and absolutely abandoned all mankind to certain and necessary guilt and misery, besides the few whom he has chosen and secured to be certain subjects of his Son's kingdom: Every divine monument and instance of bounty and blessing round about us, seems to teach that God is upon terms of grace and reconciliation with all the rebel race of his creature man.
III. That mankind have the common faculties of nature continued to them, is to be ascribed to the undertaking of Christ: that they have the use of their senses and their limbs in any measures of health, ease, vigour, and activity; for these were all orfeited by sin, and included in the word death. All this iswing probably to Christ. And that they have any exercise of season, that they have any measures of wisdom or prudence amongst them in the conduct of their affairs, may be ascribed also to the same spring, and perhaps this was designed in 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}] | |
SiS nvim AlfD RECOTCRT, &C.
text; JofiD I. 4 , p. wherein we arc told that (he tcordvastjk
Kghij 4ind the life ttf merij and he was that light that iighleth
every vmn nho comet h into this world,
IV. 'JTIiat- there arcj^y sparks of natural irirtue, aoj
remains of bencvolcncCy gbouiicss ur com|iasisiun towards one-
another in the hearts of men, is probably the fruit of the media*
iifHi of Christ : That there are any social virtues amon^ tbein,
that there i«s a ny conscience of probity, equity and justice, tliat
njankind relieves and helps one another, that there is any such
tbini; as government among men, and that all the sons and dau^i
tcrsof Adam, in all nations, are not mere savages, arc not like
wolves and hears to eacl^trther ; and in short, that tliis eartliis
not a mere wilderness, or a hell of mischief and misery, is owing
to restraining np'ace, and the redundant merit of the suiTerings
and death of Christ ; or at least it may probably be so, nor can
ne give a better account of it.
That all mankind have had a gospel revealed io them, or a
covenant of grace proposed to their acceptance at first, in and by
Adam their father, and conveyed by way of tradition to his pos-
leriiy ; surely this must be acknowledged to proceed from the
numerous undertaking of Christ. I speak iicre concerning those
who are not elected, as well as those wlio are ; f or it h as been
designedly manifested to those who refuse, as well as those who
acx!e|>t. It seems to me to be owing to the overflowing merit of
Christ, that all mankind are not buried in the same gross and
brutal ignoraneeof God, and of themselves, as the darkest and
vilest Cormiers of the world are. It is owing probably to this
tpriiig, that all mankind ever had pardon, gruce and salvation
proposed to them in the first prcrtnise made to A^iam, in the cove-
nant made to Noah, and in the gospel or hope of salvation, wliich
he, who was a preacher of righteovsnessy doubtless communicat-
ed to h is posterity, that is, to all the world.
It is owing to the same grace and purchase of Christ, that
ever this promise should be again repeated to Abraham, and io
tome sense to all the nations of the earth by him ; f or in him a//
the nations of I h e earth are blessed; Gen. xxii. 18. It is a n
eftoct of the merit of (!Jhrist, that ever there should be so many
further disc-ioviTies of grace to the Jewish nation, even to the
Crofane as well as to the pious anions: them, and that not only
y Moscs and the prophctSy but by Christ himself ; a nd that ever
this gos])el should be ])ublished to the nations of the world, io
the briijjhti'St eilitiou of it, by the apostles of Christ, and ihedt^^
fidiniCs 0/ sanation proclaimed to the heathens, who 5fl/ in thic^
da*l:pr .v,«, and lay under the shadoxc of deaths and even to those
auKMig them who never accepted it. It is owing to this rediind-
Mucy ni njcrit in his death, that so many whole nations are called
U^ rl'pcni, and to trust u\ l\\e mvitcs o^ tjl ^ ovV vlvrou^h a Saviour : | watts_works_vol_4.pdf | 351 | 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 | text; John i. 4, 9. wherein we are told that the word was the light, and the life of men, and he was that light that lighteth every man who cometh into this world.
IV. That there are any sparks of natural virtue, any remains of benevolence, goodness or compassion towards one another in the hearts of men, is probably the fruit of the mediation of Christ: That there are any social virtues among them, that there is any conscience of probity, equity and justice, that mankind relieves and helps one another, that there is any such thing as government among men, and that all the sons and daughters of Adam, in all nations, are not mere savages, are not like wolves and bears to each other; and in short, that this earth is not a mere wilderness, or a hell of mischief and misery, is owing to restraining grace, and the redundant merit of the sufferings and death of Christ; or at least it may probably be so, nor can we give a better account of it.
That all mankind have had a gospel revealed to them, or a covenant of grace proposed to their acceptance at first, in and by Adam their father, and conveyed by way of tradition to his posterity; surely this must be acknowledged to proceed from the generous undertaking of Christ. I speak here concerning those who are not elected, as well as those who are; for it has been designedly manifested to those who refuse, as well as those who accept. It seems to me to be owing to the overflowing merit of Christ, that all mankind are not buried in the same gross and brutal ignorance of God, and of themselves, as the darkest and vilest corners of the world are. It is owing probably to this spring, that all mankind ever had pardon, grace and salvation proposed to them in the first promise made to Adam, in the covenant made to Noah, and in the gospel or hope of salvation, which he, who was a preacher of righteousness, doubtless communicated to his posterity, that is, to all the world.
It is owing to the same grace and purchase of Christ, that ever this promise should be again repeated to Abraham, and in some sense to all the nations of the earth by him; for in him all the nations of the earth are blessed; Gen. xxii. 18. It is an effect of the merit of Christ, that ever there should be so many further discoveries of grace to the Jewish nation, even to the profane as well as to the pious among them, and that not only by Moses and the prophets, but by Christ himself; and that ever this gospel should be published to the nations of the world, in the brightest edition of it, by the apostles of Christ, and the glad tidings of salvation proclaimed to the heathens, who sat in thick darkness, and lay under the shadow of death, and even to those among them who never accepted it. It is owing to this redundancy of merit in his death, that so many whole nations are called to repent, and to trust in the mercy of a God through a Saviour: | [{"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 XII. S4T
•
n the Don-electy as \?eU as those that are elected : And that
bis day, the gospel should be coDtinueA to' the nations who
e so many years and asides abused it ; that the ministry oK tho
'd should call whole kincrdoms to be reconciled to God by h
diator, to trust in the merit of dkrist, to receive Jesus, as
It S aviour and their Lord, to accept of pardon of sin and etcr*
happiness, upon the terms which the gospel reveals. >
VI. It is probably owing to the same undertaking of Christ/
I t he overflowing value of his righteousness and death, that
re are so many means of grace and divine assistances, both
ward and inward, afforded to whole nations where the gospel
aes ; that even those who are nft elected, have so many
akening ])rovidencea, so many peculiar opportunities of mercy,
many excellent sermons preached to tliem, so many suitabla
rds spoken both from the law and the gospel, as it were to
ir own souls. It is surely from this mediation of Christ, that
y have their consciences at any time impressed with divine
ngs, and excited to reprove them for sin, and to seek after
vation; that they have so many common workings of the
)ly- Spirit, and his blessed influences upon their hearts, to make
^m bethink themselves about their eternal concernments, to
re tliem some knowledge of Christ the Saviour, and to stir
\m up to the duties of faith and repentance, and new obodi-
ce : and that they are not only exhorted outwardly by the word,
t inwardly by some common and general o|)erations of the
)ly S pirit, to receive this salvation. Could all these blessings
really bestowed upon sinful men by the faithful and merciful
>d, if the original, and eternal, and only design of them were
Tely to render them so much the more heinously criminal, and
J m ore extremely miserable, without any possibility of hope or
x>very ever included in these blessings, or intimated by them ?
VII. In the last place, it is owing to the most redundant
Tit of Christ our L()rd, that such a conditional pardon and
vation, or such conditional propositions of peace as the gospel
presses, were ever provided for them who were not elected ;
•se arc set forth in such general projiosals and oflfers as we
.d in the bible : IVhosoever believetli shall be saved: Whosoever
7, let him come and take the zcater of life f reely ; Ho^ every
e that thirstethy cS'c. lAfok unfa me and be saved, all ye ends
the earthy isc. If there were no such blessing provided for
3m, so much as in a conditional manner, surely it could never
really and actually, and expressly ofiered to them. Surely
e righteous, the gracious, and the holy Uod does not tantaUze
i perishing and miserable creatures, nor send his gospel and
s ministers to offer them a mere nullity instead of a benefit ?
hrist does not call them in his gos]>el to receive an empty
u!iing, when his words proj)osc to^them a solid VAensuv^^. \\a | watts_works_vol_4.pdf | 352 | 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 XII.
In the non-elect, as well as those that are elected: And that this day, the gospel should be continued to the nations who live so many years and ages abused it; that the ministry of the Lord should call whole kingdoms to be reconciled to God by a mediator, to trust in the merit of Christ, to receive Jesus, as our Saviour and their Lord, to accept of pardon of sin and eter-happiness, upon the terms which the gospel reveals.
VI. It is probably owing to the same undertaking of Christ, and the overflowing value of his righteousness and death, that there are so many means of grace and divine assistances, both toward and inward, afforded to whole nations where the gospel does; that even those who are not elected, have so many weakening providences, so many peculiar opportunities of mercy, many excellent sermons preached to them, so many suitable words spoken both from the law and the gospel, as it were to their own souls. It is surely from this mediation of Christ, that they have their consciences at any time impressed with divine songs, and excited to reprove them for sin, and to seek after salvation; that they have so many common workings of the Holy Spirit, and his blessed influences upon their hearts, to make them bethink themselves about their eternal concernments, to give them some knowledge of Christ the Saviour, and to stir them up to the duties of faith and repentance, and new obedience; and that they are not only exhorted outwardly by the word, but inwardly by some common and general operations of the Holy Spirit, to receive this salvation. Could all these blessings really bestowed upon sinful men by the faithful and merciful God, if the original, and eternal, and only design of them were merely to render them so much the more heinously criminal, and more extremely miserable, without any possibility of hope or recovery ever included in these blessings, or intimated by them?
VII. In the last place, it is owing to the most redundant spirit of Christ our Lord, that such a conditional pardon and salvation, or such conditional propositions of peace as the gospel presses, were ever provided for them who were not elected; these are set forth in such general proposals and offers as we read in the bible: Whosoever believeth shall be saved: Whosoever will, let him come and take the water of life freely: Ho, every one that thirsteth, &c. Look unto me and be saved, all ye ends on the earth, &c. If there were no such blessing provided for them, so much as in a conditional manner, surely it could never really and actually, and expressly offered to them. Surely the righteous, the gracious, and the holy God does not tantalize us perishing and miserable creatures, nor send his gospel and ministers to offer them a mere nullity instead of a benefit? Christ does not call them in his gospel to receive an empty nothing, when his words propose to them a solid blessing. | [{"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}] | |
does not incite them to trust in u Smnour for •ometfaing wbUi
ttiis SmTiour was nefMr oatriiated with to be bestowed upon theia,
•teD if they did repent : or to hope in liim for a Terlwl salvalion
which bss nothing real in it. that is, for a mere word or name
without a meaning, or a pAmise without a blessing in it. Bat
because this is a question of great importance, 1 shall treat it
jDore distinctly.
Qi7EST. XIII. — How-far has the glorious Undertaking of our
Lord Jesus Christ provided any Hope of Salvation /or
those who were not , eternally chosen^ ana given into tie
Hands of Christy i0%e redeetned and mved9
The enquiry here is not, whether anv of them who are not
eriginallv chosen of God, shall be finally saved. The e?enl
(hough It be known to God, yet it i s left to be determined bj
Ihezr own choice, or refusal of this salvation. God himself hsi
i:
ut no effectual and insurmountable bar, or rather no bar at sll,
their way, to prevent their acceptance of his grace. Hit
Chusing other persons who were fellow-sinners, to make them
eertain partakers of this grace, is no hinderance to those who
were not chosen, from accepting the same. It is my opinion thst
there is such a thing as a general sitfficiencj/ of pardon, grace,
and happiness, provided for all mankind bj/ Jesus Christ : And
it is left to their own natural powers, under common helps, to
accept or refuse it. That there is such a conditional salystion,
and such real oSci*s of eternal life procured by the overflowinf
merit of Ciu*ist, I think may be proved by these following con-
nderations :
I. It is v ery hard to vindicate the sincerity of the blessed Gtid,
or his Son, in their universal offers of grace and salvation to
men, and their sending ministers with such messages and invi*
tations to accept of mercy, if there be not such a conditional
pardon and salvation provided for them. It is granted that the
ministers who are sent to preach this gospel, and oficr this grace
of salvation to the non-elect, may be very sincere in their minis-
try, for t hey know not whom God has cliosen, and for whom he
has provided this special grace ; and tlierefore they oSIt it^o ail
persons, according to their general commission ; Alark xvi. 15.
Go ye into all the world, and preach the gospel to eoery crea-
ture, Sfc. But how can God, or Christ, be sincere in sendins
their ministers witli this commission, to offer this grace to aU
men, if they know that God has never provided such grace or
aalvation for any but tlio elect, no, not so much as conditionally i
It IS hard to suppose that the gi*eat God, who is troth itself,
Mod simsere and faithful iaaU Vua ii^^^^,^\xciivxldcaU upoa dfmg | watts_works_vol_4.pdf | 353 | 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 | does not invite them to trust in a Saviour for something which this Saviour was never entrusted with to be bestowed upon them, even if they did repent: or to hope in him for a verbal salvation which has nothing real in it, that is, for a mere word or name without a meaning, or a promise without a blessing in it. But because this is a question of great importance, I shall treat it more distinctly.
QUEST. XIII.—How far has the glorious Undertaking of our Lord Jesus Christ provided any Hope of Salvation for those who were not eternally chosen, and given into the Hands of Christ, to be redeemed and saved?
The enquiry here is not, whether any of them who are not originally chosen of God, shall be finally saved. The event though it be known to God, yet it is left to be determined by their own choice, or refusal of this salvation. God himself has put no effectual and insurmountable bar, or rather no bar at all, in their way, to prevent their acceptance of his grace. His chusing other persons who were fellow-sinners, to make them certain partakers of this grace, is no hindrance to those who were not chosen, from accepting the same. It is my opinion that there is such a thing as a general sufficiency of pardon, grace, and happiness, provided for all mankind by Jesus Christ: And it is left to their own natural powers, under common helps, to accept or refuse it. That there is such a conditional salvation, and such real offers of eternal life procured by the overflowing merit of Christ, I think may be proved by these following considerations:
I. It is very hard to vindicate the sincerity of the blessed God, or his Son, in their universal offers of grace and salvation to men, and their sending ministers with such messages and invitations to accept of mercy, if there be not such a conditional pardon and salvation provided for them. It is granted that the ministers who are sent to preach this gospel, and offer this grace of salvation to the non-elect, may be very sincere in their ministry, for they know not whom God has chosen, and for whom he has provided this special grace; and therefore they offer it to all persons, according to their general commission; Mark xvi. 15. Go ye into all the world, and preach the gospel to every creature, &c. But how can God, or Christ, be sincere in sending their ministers with this commission, to offer this grace to all men, if they know that God has never provided such grace or salvation for any but the elect, no, not so much as conditionally?
It is hard to suppose that the great God, who is truth itself, and sincere and faithful in all his dealings, should call upon dying | [{"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}] | |
QUESmON XJ^ 94ff
ai«n to trust in a Sayiour for eternal life^ Vfhea tfiis Saviour lias
not eternal life entrusted with tiim to give 'fhem, if they do re-
pent :I t it liard to coned ve how the great Governor of the world
can be sincere in inviting and requiring sinners who are on tlie
brink of hell, to cast themselves upoA an empty word of invita-
tion, a m ere shadow and appearance of support, if there be
nothing real to bear them up from those deeps of dcstmction,
nothing but mere words and empty invitations. Can we think
that the righteous and holy God would encourage his ministers to
call them to lean and rest the weight of their immortal concema
and happiness upon a gospel, a covenant of grace, a Mediator,
and his merit and righteousness, &c. al( which are a mere nothing
with regard to them, a heap of empty names, an unsupporting
void which cannot uphold them ? When our blessed Redeemer
charges the Jews ' w ith aggravated g^ilt for rejfusing his grace,
can we suppose he had no such grace in his hand to ofier them )
Or when he, as it were, consigns them over to death, because,
saya be, ye toill not come unto me that ye may hate life ; John
T. 40. can we suppose he has no eternal life, not so much as «
conditional grant of it in his hands for (hem ?
By the way I cannot but take notice here, that in order to
avoid these hard and absurd consequences of the calU of grace
and offers of salvation where none is really provided^ some per*
sons chuse rather roundly to assert, there are no calls of gracCp
no offers of p ardon or salvation at all in the wordofGody to anjf
but the elect : And I think of the two it is Uie more defensible or
coDsistent doctrine, though it seems to run counter to a great
many plain scriptures in the Old Testament and the New ; f or
there are many texts wherein pardon and salvation are proposed
to all sinners whatsoever, witiiout any regard whether they are
chosen of God or no : And it is the design and voice of tho
whole current of scripture, to call sinners to repentance by pro*
nsisea of mercy, and to enforce tliat which Isaiah speaks, chanter
Iv. 6, 7. Seek ye the Lord while he may bejound: Call ye
upon him while he is near : Let the wicked forsake his way, and
the unrighteous man his thoughts ; l et him return unto the Lord^
and he will have mercy upon him, and to our God, for he will
abundantly pardon. And what our Lord himself pronounces in
his personal ministry has the same design, when he calls to all
the sinners in Galilee, repent and believe the gospel, for I come
not to call the righteous, but sinners to repentance ; Mark ii. 17.
And St. Peter and St. Paul, his two chief messengers or apos-
tles, call a ll the cruciBers of Christ in general, and the heathen
nations, to repent and be converted, thai their sins might le blotted
out ; and to believe in the name of the Lord Jesus, that they may
be eaved; Acts iii. 19. and xiii. 38. and xvii. 30. He commands
all men eoery where to repent; Rom. z. II, 13. while our Savi* | watts_works_vol_4.pdf | 354 | 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 | men to trust in a Sayiour for eternal life, when this Saviour has not eternal life entrusted with him to give them, if they do repent: It is hard to conceive how the great Governor of the world can be sincere in inviting and requiring sinners who are on the brink of hell, to cast themselves upon an empty word of invitation, a mere shadow and appearance of support, if there be nothing real to bear them up from those deeps of destruction, nothing but mere words and empty invitations. Can we think that the righteous and holy God would encourage his ministers to call them to lean and rest the weight of their immortal concerns and happiness upon a gospel, a covenant of grace, a Mediator, and his merit and righteousness, &c. all which are a mere nothing with regard to them, a heap of empty names, an unsupporting void which cannot uphold them? When our blessed Redeemer charges the Jews with aggravated guilt for refusing his grace, can we suppose he had no such grace in his hand to offer them? Or when he, as it were, consigns them over to death, because, says he, ye will not come unto me that ye may have life; John v. 40. can we suppose he has no eternal life, not so much as a conditional grant of it in his hands for them?
By the way I cannot but take notice here, that in order to avoid these hard and absurd consequences of the calls of grace and offers of salvation where none is really provided, some persons chuse rather roundly to assert, there are no calls of grace, no offers of pardon or salvation at all in the word of God, to any but the elect: And I think of the two it is the more defensible or consistent doctrine, though it seems to run counter to a great many plain scriptures in the Old Testament and the New; for there are many texts wherein pardon and salvation are proposed to all sinners whatsoever, without any regard whether they are chosen of God or no: And it is the design and voice of the whole current of scripture, to call sinners to repentance by promises of mercy, and to enforce that which Isaiah speaks, chapter iv. 6, 7. Seek ye the Lord while he may be found: Call ye upon him while he is near: Let the wicked forsake his way, and the unrighteous man his thoughts; let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. And what our Lord himself pronounces in his personal ministry has the same design, when he calls to all the sinners in Galilee, repent and believe the gospel, for I come not to call the righteous, but sinners to repentance; Mark ii. 17. And St. Peter and St. Paul, his two chief messengers or apostles, call all the crucifiers of Christ in general, and the heathen nations, to repent and be converted, that their sins might be blotted out; and to believe in the name of the Lord Jesus, that they may be saved; Acts iii. 19. and xiii. 38. and xvii. 30. He commands all men everywhere to repent; Rom. x. 11, 13. while our Savi- | [{"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}] | |
350 lUIN AND RECOVERY, &C.
our most expressly informs us ; M at. xxii. 14. that ma ng oh
calledj but few art chosen. Ycl, 1 think, we must cauceJ iB
these scriptures, and deny all oQcrs of grace and salvation made
to sinners in general if Christ procured and. provided nothisg
for them ; or we must grant that there is a conditional salvatioa
provided for all mankind, in order to justify the sincerity of God
and his Son in the public call and general invitation given to ud-
ners to repent and accept of this salvation.
II. It is very hard to defend the sincerity of the Spirit of
Qod, in awakening the consciences of these persons sometimes,
who are not elected, and stirring them up to think of receiving
the salvation of Christ upon the terms of tlie gospel, if there be
no such salvation conditionally provided for them to receive: It
is hard to suppose that God should send his own Spirit to excite
the consciences of such sinners in any common degrees to any
repentings for sin, even in the most legal sense, and to briug
them near to the kingdom of heaven in the beginnings of con-
viction and sorrow, if there was no pardon provided m any sense
for tliose who are not chosen, whether they repent or no ; or that
the Spirit should give them any, even the weakest excitations,
to trust in the merit of a Saviour, if that merit has obtained no
blessing for them, not so much as conditional. Shall it be ever
said, that God the Father, and his Sou and Spirit have each
done their parts to encourage and excite non-elect sinners to trust
in the gospel for salvation, or the least grace or salvation in a
conditional sense provided for them to trust in or to accept of?
III. It is equally difficult to vindicate the equity of God,
as the judge of all men, in condemning unbelievers, and punish-
ing them eternally for not accepting the offers of pardon, if there
was. not so much as a conditional pardon provided for them ; and
for not resting on the merit of Christ, and receiving his salva-
tion, when there was no such merit a])pointed for them to rest
upon, nor any such salvation for them to receive. Surely it will
appear in the day of judgment, that the final condemnation of
sinners, and their eternal misery, was merely the fruit of their
own negligence and disobedience to the voice of the gospel, and
refuHJMg the oHered grace, and not to any real want of sufficient
provision made for them by him who calls them to receive it.
The language of Christ, in his ministry to sinners, is, Corjie to
this feast of the £(ospeiy for all things are ready • Mat. xxii. 4.
This is the condemnalioHy that when light came into the Xiorld^
thet/ lo'ced darkmss rather than light ; J ohn iii. 18, 19. Men
are expressly condemned //eccri/se they would not believe in Christy
ffor cutne unto him that they might have life; chapter v. 40. and
therefore thei/ die in their sinSy as the apostle John often repre-
bcnls, chapter vili. 21, 24. Surely the Lord Jesus would never
be scut injiaming fire lo render •ocugeancc on (fcciw that obej/ | watts_works_vol_4.pdf | 355 | 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 | our most expressly informs us; Mat. xxii. 14. that many are called, but few are chosen. Yet, I think, we must cancel all these scriptures, and deny all offers of grace and salvation made to sinners in general if Christ procured and provided nothing for them; or we must grant that there is a conditional salvation provided for all mankind, in order to justify the sincerity of God and his Son in the public call and general invitation given to sinners to repent and accept of this salvation.
II. It is very hard to defend the sincerity of the Spirit of God, in awakening the consciences of these persons sometimes, who are not elected, and stirring them up to think of receiving the salvation of Christ upon the terms of the gospel, if there be no such salvation conditionally provided for them to receive: It is hard to suppose that God should send his own Spirit to excite the consciences of such sinners in any common degrees to any repentings for sin, even in the most legal sense, and to bring them near to the kingdom of heaven in the beginnings of conviction and sorrow, if there was no pardon provided in any sense for those who are not chosen, whether they repent or no; or that the Spirit should give them any, even the weakest excitations, to trust in the merit of a Saviour, if that merit has obtained no blessing for them, not so much as conditional. Shall it be ever said, that God the Father, and his Son and Spirit have each done their parts to encourage and excite non-elect sinners to trust in the gospel for salvation, or the least grace or salvation in a conditional sense provided for them to trust in or to accept of?
III. It is equally difficult to vindicate the equity of God, as the judge of all men, in condemning unbelievers, and punishing them eternally for not accepting the offers of pardon, if there was not so much as a conditional pardon provided for them; and for not resting on the merit of Christ, and receiving his salvation, when there was no such merit appointed for them to rest upon, nor any such salvation for them to receive. Surely it will appear in the day of judgment, that the final condemnation of sinners, and their eternal misery, was merely the fruit of their own negligence and disobedience to the voice of the gospel, and refusing the offered grace, and not to any real want of sufficient provision made for them by him who calls them to receive it. The language of Christ, in his ministry to sinners, is, Come to this feast of the gospel, for all things are ready; Mat. xxii. 4. This is the condemnation, that when light came into the world, they loved darkness rather than light; John iii. 18, 19. Men are expressly condemned because they would not believe in Christ, nor come unto him that they might have life; chapter v. 40. and therefore they die in their sins, as the apostle John often represents, chapter vii. 21, 24. Surely the Lord Jesus would never be sent in flaming fire to render vengeance on them that obey | [{"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 XIII. 851
not the gospel; 2 Tliess. i. 8, 9. in tlie commands of it, nor
reeeive Uiia salvatioo, if there was no sufficient salvation }ito-
vided in that gospel which commands them to receive it.
It will render this consideration roudi more forcible, whea
we observe, diat there is a much severer condemnation and more
dreadful punishment threatened to tliose wlio have heard of lius
grace and never laid hold of it, in proportion to the dejs^rec of
li^t in which this grace was set before them. It is said, // shall
he less inferable for the cities which refused to receive tlm gospel
that Christ preached, than for Sodom aud Gotnorrah iti the aa^
^judgment; Mat. xi. 2*2, '24. and theif that despise the gospel
of C hrist, of hozc muck sorer punishment suppose ye shall ihejf
kt thought xcorthy^ than those who despised the law of Mose$^
Heb. z. 28, 29. 8o that their enjoying the proposals of tlu«
grace and this gospel makes their case much worse than if they
bad never enjoyed it ; a nd can we think that the righteous Judge
of the world will merely send words of grace and salvation
amongst them, on purpose to make his creatures so much the
more miserable, when there is no real grace or salvation con*
tsined in tliose words, for them who refuse to receive it ? It i«
very hard indeed to vindicate the righteousness of tlie sentence
of Uieir double condemnation and punishment, for the refusal of
jNutlon and salvation, if there was not so mucti as a conditional
pardon, and a conditional salvation provided for them.
IV. It is very hard to suppose, that when the word of God,
by t he general commands, promises, threatenings, given to all
men wliatsoever, and often repeated tlicrein, represents mankind
as i n a state of probation^, and in the way towards eternal re-
Wards or eternal punishments, according to their behaviour in
this life : I say, it is hard to suppose all this should be no real
and just representation, but a mere amusement : That all tliese
proposals of mercy, and displays of the gracious dealings of Uod^
should be an empty shew with regard to all the millions of man-
kind, besides the few tiiat arc chosen to happiness ; and that
they should really be so ti\ed in a wretched, hopeless, aud de-
plorable state under the first sin of the first man, that they are
* I know it has been the opinien of some persons, that this life is not properif
llled a state of probation or trial of men for eiernity, because the final event it
itaacertain, since it is known to God alreadv, and partly determined by him s
nd yet these very persons wiH say, that a season of affliction or temptation ia a
lason of trial to the people of Gud ; for so it is offn called in scripture ; 2 Cor.
ii. 2. Heb. xi. 36 and 1 Pet. iv. 12. and 1 Pet. i. 7. it is called, The trial of our
i/A| &c. Now I would fain know, whether the event of every season of trial
' every kind of men, whether of saints or sinners, be not known to God, and
ibis seoire it is nut uncertain ; and yet scripture, with much propriety, calls
e one a season of trial : and I s ee no reason to exclude (he other from the v.ims
feme, eapeci-itly since t^te sacred writers use it for wicked men aUo. Rev. iii.
3. y «w// keep thee from the hour qf tcmpfationy or trial, vthkk thall come ufioa fUi^
•
« worid, to try them which dwell upon tie earth, | watts_works_vol_4.pdf | 356 | 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 XIII.
not the gospel; 2 Thess. i. 8, 9. in the commands of it, nor receive this salvation, if there was no sufficient salvation provided in that gospel which commands them to receive it.
It will render this consideration much more forcible, when we observe, that there is a much severer condemnation and more dreadful punishment threatened to those who have heard of this grace and never laid hold of it, in proportion to the degree of light in which this grace was set before them. It is said, It shall be less tolerable for the cities which refused to receive the gospel that Christ preached, than for Sodom and Gomorrah in the day of judgment; Mat. xi. 22, 24. and they that despise the gospel of Christ, of how much sorer punishment suppose ye shall they be thought worthy, than those who despised the law of Moses? Heb. x. 28, 29. So that their enjoying the proposals of this grace and this gospel makes their case much worse than if they had never enjoyed it; and can we think that the righteous Judge of the world will merely send words of grace and salvation amongst them, on purpose to make his creatures so much the more miserable, when there is no real grace or salvation contained in those words, for them who refuse to receive it? It is very hard indeed to vindicate the righteousness of the sentence of their double condemnation and punishment, for the refusal of pardon and salvation, if there was not so much as a conditional pardon, and a conditional salvation provided for them.
IV. It is very hard to suppose, that when the word of God, by the general commands, promises, threatenings, given to all men whatsoever, and often repeated therein, represents mankind as in a state of probation*, and in the way towards eternal rewards or eternal punishments, according to their behaviour in this life: I say, it is hard to suppose all this should be no real and just representation, but a mere amusement: That all these proposals of mercy, and displays of the gracious dealings of God, should be an empty shew with regard to all the millions of mankind, besides the few that are chosen to happiness; and that they should really be so fixed in a wretched, hopeless, and deplorable state under the first sin of the first man, that they are
* I know it has been the opinion of some persons, that this life is not properly called a state of probation or trial of men for eternity, because the final event is uncertain, since it is known to God already, and partly determined by him and yet these very persons will say, that a season of affliction or temptation is a season of trial to the people of God; for so it is often called in scripture; 2 Cor. ii. 2. Heb. xi. 36 and 1 Pet. iv. 12. and 1 Pet. i. 7. it is called, The trial of our faith, &c. Now I would fain know, whether the event of every season of trial every kind of men, whether of saints or sinners, be not known to God, and this sense it is not uncertain; and yet scripture, with much propriety, calls one a season of trial; and I see no reason to exclude the other from the same, especially since the sacred writers use it for wicked men also. Rev. iii. 0. I will keep thee from the hour of temptation, or trial, which shall come upon all the world, to try them which dwell upon the earth. | [{"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}] | |
SS2 BUIN ANB RECOYERT, &C.
utterly irrecoverable Trom the ruins of it ; and that eyen as aiH
alterably so as devils are, without any hope of recoTery froa
their state of guilt and misery, for whom there was no Saviour
provided, and whom God has not treated in this way of precepti
promise and threatening^. Is there not a plain difference mads
in scripture, between the angels uho sinned^ whom God spared
not J b ut cast them down front heaven into chains of darknestf
end mankind who sinned^ to whom Uod g-lves time and space tot
repentance, means of grace, offers of pardon, conditional pro-
mises of s alvation, with a command to all men to accept of it f
What can manifest the blessed God to be upon terms of merey
with them, if this does not ?
V. This seems to be a fair and easy way to answer several
of those texts of scripture, which reiircscnt God as the SavioMf
of all men J especiallj/ of them who believe ; 1 Tim. iv. 10. and
assert, that God calls and commands all men every where to
repent ; A cts xvii. 30. That Chruit tasted death for every man;
lleb. ii. 9. That he gave himself a ransom for all men; to be
testified in due time ; 1 Tiui. ii. 6. That he died for all ; 2 Cor.
v. 15. That Ae gate himself to be the propitiation for the sins
qf the whole world; 1 J ohn li. 2. and the Father sent the Son to
be the Saviour oj the world; chapter iv. 14. and that God so
loved the zcorld of mankind, that he sent his Son, not to condemn
the world y b ut that through him the zcorld might be saved; and
that whosoever believes i?i his Son Jesus, should not perish j b ut
should have eternal life ; J ohniii. 16, 17.
I grant indeed, that many of these scriptures may hare t
pretty sufficient answer given to them by the art of criticism, even
upon the supposition that salvation is provided only for tlie elect ;
but there are some few of those scriptures, and of their paralld
places, which can never be so well explained, but by supposing
the death of Christ has such an all -sufficient and overflowing
merit in it, as to provide a sufficient conditional pardon, and con-
ditional salvation for the non-elect, while it also provides abso-
lute, etfectuat and certain pardon and salvation for those whom
God has elected. It seems evident to me from several texts of
the word of God, that Christ did not die with an equal design
for all men ; b ut that tliore is a special number whom the Father
chose and gave to the Son, whose salvation is absolutely secured
by the deatli and intercession of Christ ; J ohn xvii. t5, 0^, 10.
but why should this hinder our interpretation of some other text!
in a more general and catholic sense, where the love of Uod
and Christ to mankind, are expressed in more universal phrases
ttud terms? Why should we alT'ect to limit that grace which il
expressed in an unhmited form of speech ? Why may we not
aupposQ conditional pardon and conditional salvation, and tba
oBavs of the gospel, and the mQ^\\% ol ^x;x^^ viUvcli are neces- | watts_works_vol_4.pdf | 357 | 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 | utterly irrecoverable from the ruins of it; and that even as unalterably so as devils are, without any hope of recovery from their state of guilt and misery, for whom there was no Saviour provided, and whom God has not treated in this way of precept, promise and threatening. Is there not a plain difference made in scripture, between the angels who sinned, whom God spared not, but cast them down from heaven into chains of darkness, and mankind who sinned, to whom God gives time and space for repentance, means of grace, offers of pardon, conditional promises of salvation, with a command to all men to accept of it? What can manifest the blessed God to be upon terms of mercy with them, if this does not?
V. This seems to be a fair and easy way to answer several of those texts of scripture, which represent God as the Saviour of all men, especially of them who believe; 1 Tim. iv. 10. and assert, that God calls and commands all men every where to repent; Acts xvii. 30. That Christ tasted death for every man; Heb. ii. 9. That he gave himself a ransom for all men; to be testified in due time; 1 Tim. ii. 6. That he died for all; 2 Cor. v. 15. That he gave himself to be the propitiation for the sins of the whole world; 1 John ii. 2. and the Father sent the Son to be the Saviour of the world; chapter iv. 14. and that God so loved the world of mankind, that he sent his Son, not to condemn the world, but that through him the world might be saved; and that whosoever believes in his Son Jesus, should not perish, but should have eternal life; John iii. 16, 17.
I grant indeed, that many of these scriptures may have a pretty sufficient answer given to them by the art of criticism, even upon the supposition that salvation is provided only for the elect; but there are some few of those scriptures, and of their parallel places, which can never be so well explained, but by supposing the death of Christ has such an all-sufficient and overflowing merit in it, as to provide a sufficient conditional pardon, and conditional salvation for the non-elect, while it also provides absolute, effectual and certain pardon and salvation for those whom God has elected. It seems evident to me from several texts of the word of God, that Christ did not die with an equal design for all men; but that there is a special number whom the Father chose and gave to the Son, whose salvation is absolutely secured by the death and intercession of Christ; John xvii. 6, 9, 10. but why should this hinder our interpretation of some other texts in a more general and catholic sense, where the love of God and Christ to mankind, are expressed in more universal phrases and terms? Why should we affect to limit that grace which is expressed in an unlimited form of speech? Why may we not suppose conditional pardon and conditional salvation, and the offers of the gospel, and the means of grace which are neces- | [{"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}] | |
4UEOTI0NXIIL
353
■y t o ity to be the purehase of the death of Chriit, unce the
ith of 90 glorioua m peraon has such an exubenuit value in it,
i auch all-aufficient merit ; and especially since it is allowed to
perabound so far as to purchase the contiouance of the worlds
d o ommoQ blessings of life for mankind ?
Here let it be obserTcd, that when the remonstrants assert
Ht Christ died for all mankind, merely to purchase conditional
Imdon for them, and when those * who profess to l>e tho
nctest CaWinists, assert Christ died enly and merely to procure
•olute and effectual pardon and saWation for the elect, it is not
cause the whole scripture every where expressly or plainly
teals or asserts the particular sentiments of either of these
cts, with an exclusion of the other ; b ut the reason of these
Dferent assertions of men is this, that the holy writers in differ*
t t exts, pursuing different subjects, and speaking to different
rsons, sometimes seem to favour each of these two opinionsf,
d men being at a loss to reconcile them by any medium, run
lo d ifferent extremes, and entirely follow one of these tradis of
ought, and neglect the other. But surely, if there can be ft
ly f ound to reconcile these two doctrines of the absolute salva*
in of the elect, by the obedience, rigiiteousness and death of
iirist procuring it for them, with all things necessary to the
ssession of it, and also of the conditional salvation provided
: all mankind, and olFered to them in the gospel, through the
l-sufficient and overflowing value of the obedience and suffer-
i;s o f Christ: tliis will be tUe most fair, natural and easy way
reconciling these different texts of scripture, without any
ain or torture put u[x>n any of tliem.
Nor indeed can I conceive why ttie remonstrant should be
easy to have pardon and salvation absolutely provided for the
ct, since all the rest of mankind, especially such as hear the
ipel, h&vc the same conditional salvation which they contend
^ sincerely proposed to their acceptance ; nor can I see any
iton why the strictest Calvinist should be angry, that the all*
Bcieut merit of Christ should overflow so far in its influence,
to provide conditional salvation for all mankind, since the elect
God have that certain and absolute salvation which they con*
d for, secured to them by the same merit ; and especially
ce that great and admirable reformer, John Calvin, whose
^ I 9Mff thote who profess to he the sit iciest Cahimstt ; not that they do
If cone nearest to Calvin's seDtimeats and langatige} for Calvia biaitflf
frf'qneotly intimatid in hit nomrueots on tcriplure, thai Cbriaidid in fOOis
M die for all men. See the end of ibis fifth oonsideratioo*
f Thi» is a oust evident trutti, that Acripture, in different parts of it, s eems
iui expressions to favotir each of these opinions; otherwise it coatd never be,
tthe vriten of the different parties should each of them bring so many texti
^pport and vindicate their own sentiments, and which plainly give so muAhk.
w;olty and perplexity to tbc wrilors of the oppoiit^tids Xo aamti \kiem.
Vol. 17. Z | watts_works_vol_4.pdf | 358 | 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 XIII.
y to it, to be the purchase of the death of Christ, since the death of so glorious a person has such an exuberant value in it, and such all-sufficient merit; and especially since it is allowed to perabound so far as to purchase the continuance of the world, and common blessings of life for mankind?
Here let it be observed, that when the remonstrants assert that Christ died for all mankind, merely to purchase conditional salvation for them, and when those who profess to be the richest Calvinists, assert Christ died only and merely to procure absolute and effectual pardon and salvation for the elect, it is not cause the whole scripture everywhere expressly or plainly reveals or asserts the particular sentiments of either of these acts, with an exclusion of the other; but the reason of these different assertions of men is this, that the holy writers in different texts, pursuing different subjects, and speaking to different persons, sometimes seem to favour each of these two opinions†, and men being at a loss to reconcile them by any medium, run to different extremes, and entirely follow one of these tracks of thought, and neglect the other. But surely, if there can be a way found to reconcile these two doctrines of the absolute salvation of the elect, by the obedience, righteousness and death of Christ procuring it for them, with all things necessary to the possession of it, and also of the conditional salvation provided for all mankind, and offered to them in the gospel, through the sufficient and overflowing value of the obedience and sufferings of Christ: this will be the most fair, natural and easy way reconciling these different texts of scripture, without any strain or torture put upon any of them.
Nor indeed can I conceive why the remonstrant should be easy to have pardon and salvation absolutely provided for the act, since all the rest of mankind, especially such as hear the epel, have the same conditional salvation which they contend; sincerely proposed to their acceptance; nor can I see any reason why the strictest Calvinist should be angry, that the all-ficient merit of Christ should overflow so far in its influence, to provide conditional salvation for all mankind, since the elect God have that certain and absolute salvation which they condid for, secured to them by the same merit; and especially that great and admirable reformer, John Calvin, whose
* I say, those who profess to be the strictest Calvinists; not that they do come nearest to Calvin's sentiments and language; for Calvin himself frequently intimated in his comments on scripture, that Christ did in some die for all men. See the end of this fifth consideration.
+ This is a most evident truth, that scripture, in different parts of it, seems its expressions to favour each of these opinions; otherwise it could never be, the writers of the different parties should each of them bring so many texts support and vindicate their own sentiments, and which plainly give so much difficulty and perplexity to the writers of the opposite side to answer 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}] | |
354 mm and recotekt, kc.
name ihcy affect to wear, biiH to whose Butbority they p»y •»
great a regard, has so plainly declared in lits wrftiiigx, that tbere
iH a Reuse iii ivlitcli Clirist died for the sins of tbe whole worid,
or all niBiikiiid ; and he sometimes goes so far u to call ttiii tk»
redcmptiou of all. Sec liis commeulB OD the foUowiog >oi^
turea*.
Mat. xxTi. 8. TJiit is my blood of the Sew Te^mtat,
which trassh(dJor many for the remitsioti of tim. Sub niultoi
rum nomine nan ]>arleni miiudi tantum desiguat, sad tetun
hiimHtium genup. Under the name of many, Ue significH not i
part of the world only, but all niuiikind.
Rom, V, 18. "As by t he offunceof one, judgmeot came upon
alt to condemnation, so by the riglileoiisness of one, the free gift
came upon all meu to justificalion of life." Connmunetn oo-
nium gratiam facit quia omnibus cxposita est, non quod id
omnes extendatur re ipsa: Nam etsj passus est Cbrurtuspn
peccatii toliiis mundi, atque omnibus indi&crenter l>el bMlgiii*
tate offertur, non tamen omnei ajiprebendunt. He makes ttii
grace common to all, because it is set before all, though M
reallv and in fiict reached out (o all. For though Clirist nt
fcrea for the sins of tbe whole world, and be is offered indifif-
ently to all by ^ bounty of God, yet til do not receiTe hin.
1 Cor. viii. 11, 13. Through thy knowledge shall the weak
brother perish for tvAotn Christ died'? On which Calvin remiriu
thus : If Oie soul of every weak person was tbe purchase of the
blood of Clu*ist, lie (bat for tile saKc of a little meat, plungeaUi
brother again into death who was redeemed by Christ, ahewi it
how mean a rate be esteems the blood of Christ.
1 J ohn ii. 2. lie is the propitiation for our sins ; and nat
for our's only, but also for the sins of the tehole morld. Hit
tunvetur qumtio, qnomado mundi totius peccata exiiientnr?—
aliqui dixerunt Sufficienter pro toto mundo passum eat
Christum, scd pro e)ec(is taiitiim efiicaciter. Vulgo hno aolutit
in sdiolis obtitiuit: Ego uuantiuam verum esse illud dictan
fatcor, nego tamen jiriescnti loco <iiiadrere. Here a question ii
raised. How can tbe sins of tbe whole world be expiated ? Soot
have said, Christ suffered sutlicieiilly for the whole worldj'bst
ctTectually for tbe elect alone. This is tbe common solution of
the scIiooIb : And though 1 confess this is a truth, yet I do sot
tliiuk it agrees to this place.
2 Pet. ii. 1. There shall be false teachers among you, vtio
privily shall bring in damnable heresies, oven denying the Lord
that bought tiiem, and bring upon themselves swift dcatmctmi.
* Ii nay bg proper to obicrre hrre, that totot of the moit rigid and ntn>
liinltitiani of (rue to dwb are fuuad cIiirBy in hii JnrriliU.aiu, shich atn
*iiiicD ia bii jroutli. Bat hii coomcBtt on iCfiniDra mm iko UbDUt tf ta
rij'i r yean ud Batunt judidKot. | watts_works_vol_4.pdf | 359 | 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 | name they affect to wear, and to whose authority they pay so great a regard, has so plainly declared in his writings, that there is a sense in which Christ died for the sins of the whole world, or all mankind; and he sometimes goes so far as to call this the redemption of all. See his comments on the following scriptures*.
Mat. xxvi. 8. This is my blood of the New Testament, which was shed for many for the remission of sins. Sub multorum nomine non partem mundi tantum designat, sed totum humanum genus. Under the name of many, he signifies not a part of the world only, but all mankind.
Rom. v. 18. "As by the offence of one, judgment came upon all to condemnation, so by the righteousness of one, the free gift came upon all men to justification of life." Communem omnium gratiam facit quia omnibus exposita est, non quod ad omnes extendatur re ipsa: Nam etri passus est Christus pro peccatis totius mundi, atque omnibus indifferenter Dei benigiatate offerur, non tamen omnes apprehendunt. He makes this grace common to all, because it is set before all, though set really and in fact reached out to all. For though Christ suffered for the sins of the whole world, and he is offered indifferently to all by the bounty of God, yet all do not receive him.
1 Cor. viii. 11, 12. Through thy knowledge shall the weak brother perish for whom Christ died? On which Calvin remarks thus: If the soul of every weak person was the purchase of the blood of Christ, he that for the sake of a little meat, plunges his brother again into death who was redeemed by Christ, shews at how mean a rate he cateches the blood of Christ.
1 John ii. 2. He is the propitiation for our sins; and not for our's only, but also for the sins of the whole world. His movetur quaestio, quomodo mundi totius peccata expientur?—aliqui dixcrunt—Sufficienter pro toto mundo passum esse Christum, sed pro electis tantum efficaciter. Vulgo here soluta in scholis obtinuit: Ego quanquam verum esse illud dictum fateor, nego tamen presenti loco quadrare. Here a question is raised, How can the sins of the whole world be expiated? Some have said, Christ suffered sufficiently for the whole world, but effectually for the elect alone. 'This is the common solution of the schools: And though I confess this is a truth, yet I do not think it agrees to this place.
2 Pet. ii. 1. There shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
* It may be proper to observe here, that some of the most rigid and severe limitations of grace to men are found chiefly in his institutions, which were written in his youth. But his comments on scripture were the labours of his sixty years and mature judgment. | [{"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 Xlil. ,853
Yttiiiotsi varii8 mocVis abnoi^atur CliristuSy cum tamcn hie, nic(>
judiciu, attiii<;it Petrus, q.ii cxprimitur apnd Judam : ncmpe,
dum gratia Dei in lasciviam convertitur. Redemit enim nos
Chriatusy ut populuin haberet seg^e^tura ab omnibus round!
UKiuinameDtis, addictum aiinclitati & innoccntise. Qui igitur
excusso frseno, in umnem licentiam 8C projiciunt, non immerito
diountur Christum abnegare; a quo redcmpti sunt. That is,
though Christ is denied many ways^ yet in my opinion Peter
means the same thing here wliich Jude expresses, viz. that the
Stie of Grod is turued into wantonness : for Christ bath re*
med us, that he might have a people free from all the defile-
noiits of the world, and devoted to holiuess and innocence :
Whosoever therefore shake off the yoke, and throw themselves
into all lioeotiousness, are justly said to deny Christ, by whom
Ihey were redeemed.
Jude, verse 4. <^ Turning the grace of oar Ood \nio wan-^
kmness, and denying the only Lord God, and Jesus Christ our
liord. Christum vero abnegari intelligit, quum hi qui sanguine
illios redempti fuerant, diabolo se rursus mancipantes, incompa-
rabile illud pretium quantum in se irritum faciunt. The apostle
here means that Christ is denied, when these who were redeemed
with his blood, again enslave themselves to tin devil, and, as
far as in them lies, make that incomparable price vain and inef*
feciual. Thus it appears, that Calvin himself thought tliat
Christ and his salvation are offered to all, and that in some sense
he died for all. But I proceed to the last consideration.
VI. That all mankind have some conditional salvation pro«
vided for them, and some real grace and pardon offered to them
by a new covenant, appears from this, that all men, both wicked
imd righteous, or just and utijusiy shall be raised fiom the dead,
to give an acount of things done in the i)odj/y whether good or
eviij and to receive rewards or punisliments in their body, as
well as in their souls, according to their improvement or misini«
provenicnt of the dispensations under which they have lived.
This seems to be the sense of several scriptures; John v. 28,
20. 2 Cor. V. 10. Now a resurrection is by no means provided
by the law of ianoconcy or the covenant of works : That only
tlireatcos death for sin, without the least hint or thought of the
body's rising again. This doctrine of the resurrection therefore
seems to he die effect of the overflowing merit of Christ, and
perhaps that expression of tlie apostle may have some refe;*ence
to it. L.Cor. XV. 21, 22. Since by man came deaths by nian
came also the rcanrrection of the dead ; f or as in Adam all die^
90 in Christ shall all be made alive; though I^confess it may be
alao construed und confined only te the resurrection of the saints.
But it is evident that Jesus Christ has this powor to raise the
jflead, even sinners as well as suintsj and authority to judge all | watts_works_vol_4.pdf | 360 | 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 XIII.
Tametsi variis modis abnegatur Christus, cum tamen hic, meo judicio, attingit Petrus, qui exprimitur apud Judam: nempe, dum gratia Dei in lasciviam convertitur. Redemit enim nos Christus, ut populum haberet segregatum ab omnibus mundi inquainentis, addictum sanctitati & innocentiæ. Qui igitur excusso fræno, in omnem licentium se projiciunt, non immerito dicuntur Christum abnegare; a quo redempti sunt. That is, though Christ is denied many ways, yet in my opinion Peter means the same thing here which Jude expresses, viz. that the grace of God is turned into wantonness: for Christ hath redeemed us, that he might have a people free from all the defilements of the world, and devoted to holiness and innocence: Whosoever therefore shake off the yoke, and throw themselves into all licentiousness, are justly said to deny Christ, by whom they were redeemed.
Jude, verse 4. "Turning the grace of our God into wantonness, and denying the only Lord God, and Jesus Christ our Lord. Christum vero abnegari intelligit, quum hi qui sanguine illius redempti fuerant, diabolo se rursus mancipantes, incomparabile illud pretium quantum in se irritum faciunt. The apostle here means that Christ is denied, when these who were redeemed with his blood, again enslave themselves to the devil, and, as far as in them lies, make that incomparable price vain and ineffectual. Thus it appears, that Calvin himself thought that Christ and his salvation are offered to all, and that in some sense be died for all. But I proceed to the last consideration.
VI. That all mankind have some conditional salvation provided for them, and some real grace and pardon offered to them by a new covenant, appears from this, that all men, both wicked and righteous, or just and unjust, shall be raised from the dead, to give an account of things done in the body, whether good or evil, and to receive rewards or punishments in their body, as well as in their souls, according to their improvement or misimprovement of the dispensations under which they have lived. This seems to be the sense of several scriptures; John v. 28, 29. 2 Cor. v. 10. Now a resurrection is by no means provided by the law of innocency or the covenant of works: That only threatens death for sin, without the least hint or thought of the body's rising again. This doctrine of the resurrection therefore seems to be the effect of the overflowing merit of Christ, and perhaps that expression of the apostle may have some reference to it. 1 Cor. xv. 21, 22. Since by man came death, by man came also the resurrection of the dead; for as in Adam all die, so in Christ shall all be made alive; though I confess it may be also construed and confined only to the resurrection of the saints. But it is evident that Jesus Christ has this power to raise the dead, even sinners as well as saints, and authority to judge all | [{"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}] | |
354 RUIN AND RECOVERT9 &a
the tcorfdf given him of the Father 415 a Mediator f or beeauuke
is the Son of Man. — And all that are in the ftraves^^^haU corn
forth', they kIvo have done good to the refurrection of^ l i/e, aid
thejf that have done evil to the resurrection of damnation ; John
T. M — 29, They vrlio have belieyed in Christ, and obeyed
biin, shall be raised up at last to happiness ; b ut those who hisTe
disobeyed the gospel, sliall be raised in order to be punished witk
everlasting dsstructiou from the presence of the Lord-j 2
Thess. i. 9.
Nor surely this resurrection of all mankind must be boilt
upon the foot of a new covenant given or offered to all mankind,
since the old covenant of innocency, or tlie law of works, ap-
points etemallife without dvinefor the obedient, and death with-
out a r esurrection for tlie disobedient. Such a covenant there-
fore as admits natural death to seize even upon those who are
obedient to it, and provides a resurrection even for those who
are disobedient, roust needs be a diflEerent covenant from the hw
of works, which admits, no death for the one, nor provides sny
resurrection for the other. There was therefore doubtless a ge*
neral proclamation of pardon and salvation to all mankind, who
were fallen in Adam, contaiucd in the first promise, or the gomd
that was prcacbKl to Adam, the first father of mankind, by God
himself, in the' garden after iiisTall : And this was again preached
to all the world by Noah, the second father of mankind, and a
preacher of righteousness; otherwise I think the reaurrediaa
would not reach to every man and woman in the world. Letk
be considered also, that this very resurrection of the bodies of
sinful mankind, brings with it an additional penalty and misery,
beyond what the law of innocency threatened, even tlie everlast-
ing punishment of the new-raised body, and the soul as united
to it. Now this cannot, with such evident justice, be inflicted
upon the non-elect, if they are under no other covenant but that
of innocency, or the law of works, because no such puuiidimeat
is threatened or implied in tliat law, as far as I can read it.
I^or would there have been any such thing as sinners
arising from the dead, that we can find in the bible, if Cbrbt
Jesus had not taken upon him to be a Mediator between Qod
and fallen man, so &r as to set mankind upon some new foot of
hope ; and thus unbelievers and impenitent persons are punbhed
in tlieir new-raised bodies, for rejecting this hope. For since
the broken law or covenant of works leaves the body under the
power of death for ever, we can hardly supjiose that the Son of
God, the chief minister of his Father's grace, wduld provide a
resurrection of the body for breakers of that original law, merely
to put them to severer punishments and more intense torments,
than tliat broken law threatened, if there were not some advan-
tage in t he nature of things, derived to them from his modiationt | watts_works_vol_4.pdf | 361 | 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 | the world, given him of the Father as a Mediator, or because he is the Son of Man.—And all that are in the graves—shall come forth; they who have done good to the resurrection of life, and they that have done evil to the resurrection of damnation; John v. 25—29. They who have believed in Christ, and obeyed him, shall be raised up at last to happiness; but those who have disobeyed the gospel, shall be raised in order to be punished with everlasting destruction from the presence of the Lord; 2 Thess. i. 9.
Nor surely this resurrection of all mankind must be built upon the foot of a new covenant given or offered to all mankind, since the old covenant of innocency, or the law of works, appoints eternal life without dying for the obedient, and death without a resurrection for the disobedient. Such a covenant therefore as admits natural death to seize even upon those who are obedient to it, and provides a resurrection even for those who are disobedient, must needs be a different covenant from the law of works, which admits, no death for the one, nor provides any resurrection for the other. There was therefore doubtless a general proclamation of pardon and salvation to all mankind, who were fallen in Adam, contained in the first promise, or the gospel that was preached to Adam, the first father of mankind, by God himself, in the garden after his fall: And this was again preached to all the world by Noah, the second father of mankind, and a preacher of righteousness; otherwise I think the resurrection would not reach to every man and woman in the world. Let it be considered also, that this very resurrection of the bodies of sinful mankind, brings with it an additional penalty and misery, beyond what the law of innocency threatened, even the everlasting punishment of the new-raised body, and the soul as united to it. Now this cannot, with such evident justice, be inflicted upon the non-elect, if they are under no other covenant but that of innocency, or the law of works, because no such punishment is threatened or implied in that law, as far as I can read it.
Nor would there have been any such thing as sinners arising from the dead, that we can find in the bible, if Christ Jesus had not taken upon him to be a Mediator between God and fallen man, so far as to set mankind upon some new foot of hope; and thus unbelievers and impenitent persons are punished in their new-raised bodies, for rejecting this hope. For since the broken law or covenant of works leaves the body under the power of death for ever, we can hardly suppose that the Son of God, the chief minister of his Father's grace, would provide a resurrection of the body for breakers of that original law, merely to put them to severer punishments and more intense torments, than that broken law threatened, if there were not some advantage in the nature of things, derived to them from his mediation, | [{"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 XIIL 357
balance it : Now what equal advantage it there to lialaiiee this
rerer iNinishment, if there be not aorae conditional hope of
sir recovery from the misery of their fdien state, upon luppo-
tioD that they sincerely endeavour to perform all the duties of
is new covenant, as far as the revelation of them comes within
eir notice ; that is, that they repent of their sins, and trust in
e d ivine grace and forglvcncs9, in order to their acceptance.
Our Lord Jesus Christ, the righteous and appointed Judge,
11 B ever give occasion for auy ^f all the miserable multitude to
y, that they are condemned to an endless punishment in their
;w-raised liodies, for breaking (iod^s original law of innocencvy
liicli punishment was never threatened in that law. He will
ivcr give tliem reason to complain, that^ witli regard to them^
I c ame not to be a Mediator or a Saviour, but merely to add
their miserv> by a resurrection to eternal pain, witliout any
[uivalent of hope : Or tiiat lie came to exnose them to double
iTOHation for refusing his grace, when he had none for them to
cept. The goodness and etjuity of God, and his Son,' will
iver auRer s«ch an imputation to. fall upon any part of their
iDsactions: And as they have both aereed in pronouncing
ese words; John iii. 17. God sent not his Son into the world
condemn the worlds but that the zrorld throi^h Aim might be
ved^ ; they will both agree also in such a conouct, as shall not
much as a])pcar to run pounter te such a solemn expression of
ace, or to the common notions and rules of justice.
Since therefore it appears pretty evident, tliKt Jesus, the
^teous Judge, will not condemn sinners for refusing that grace
id that salviation, which bad no reality in things, and which was
!ver really offered to their acceptance, nor so much as provided ;
id since ho will never punish sinners bj the mere law or cove-
int of works, with the punishment of a resurrection of the
dy, which were never threatened nor included in tliat law or
veuant; we must conclude, according to the representation of
ripture, according to the rules of justice, and tlie reason of
lings, that there must be some other covenant, some covenant
' g race and salvation, under wliich all men are situated, and
hich has really been offered to all mankind, either in clearer or
more obscure notices thereof; such a covenant, whereby the
!8urrection of the body to eternal ha])piness, is the appointed
ward of those who receive this offered salvation ; and whereby
e resurrection of the body to eternal misery, is the ap|)oiBted
mishment of those who refuse to comply with the grace of
At dispensation under which they are placed, and neglect to
^ If Uie word wnld in the two or three firit placet, tignifiei mankind without
•tbetloo, why tliould the world in the Utt place fignify only the elect? It not
oonditioDftl or iodtiinitive talvatiuo here iotiinated Ube pt9V\d«4\o\ TSA.\!^l^u^«
bether tb^ be J^ws or Gcotilrs. 7 3 | watts_works_vol_4.pdf | 362 | 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 | balance it: Now what equal advantage is there to balance this severer punishment, if there be not some conditional hope of their recovery from the misery of their fallen state, upon supposition that they sincerely endeavour to perform all the duties of its new covenant, as far as the revelation of them comes within their notice; that is, that they repent of their sins, and trust in divine grace and forgiveness, in order to their acceptance.
Our Lord Jesus Christ, the righteous and appointed Judge, will never give occasion for any of all the miserable multitude to say, that they are condemned to an endless punishment in their new-raised bodies, for breaking God's original law of innocency, which punishment was never threatened in that law. He will never give them reason to complain, that, with regard to them, he came not to be a Mediator or a Saviour, but merely to add to their misery, by a resurrection to eternal pain, without any equivalent of hope: Or that he came to expose them to doubleemnation for refusing his grace, when he had none for them to accept. The goodness and equity of God, and his Son, will never suffer such an imputation to fall upon any part of their transactions: And as they have both agreed in pronouncing these words; John iii. 17. God sent not his Son into the world condemn the world, but that the world through him might be saved*; they will both agree also in such a conduct, as shall not much as appear to run counter to such a solemn expression of peace, or to the common notions and rules of justice.
Since therefore it appears pretty evident, that Jesus, the righteous Judge, will not condemn sinners for refusing that grace and that salvation, which had no reality in things, and which was ever really offered to their acceptance, nor so much as provided; and since he will never punish sinners by the mere law or covenant of works, with the punishment of a resurrection of the body, which were never threatened nor included in that law or venant; we must conclude, according to the representation of scripture, according to the rules of justice, and the reason of things, that there must be some other covenant, some covenant of grace and salvation, under which all men are situated, and which has really been offered to all mankind, either in clearer or more obscure notices thereof; such a covenant, whereby the resurrection of the body to eternal happiness, is the appointed award of those who receive this offered salvation; and whereby the resurrection of the body to eternal misery, is the appointed punishment of those who refuse to comply with the grace of that dispensation under which they are placed, and neglect to
* If the word world in the two or three first places, signifies mankind without distinction, why should the world in the last place signify only the elect? Is not conditional or indefinitive salvation here intimated to be provided for mankind, whether they be Jews or Gentiles. | [{"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}] | |
359 ROIN AKD ftECOVSftTy &e.
receive tliiS; salvation. Tbua I think I have proved it prdty
clearly, at least to iny own satisfactioD, that the uon-eloct mnioui;
men are uot predostin^ited io eternal misery by any absolute act
of reprobation, nor are they left in the state of fallen anjeb or
devilsy for whom there is no Saviour appointed, and who cannot
liavi? any reasonable hope ; b ut that there is a conditional aalva«
tion ;)rovided for all men, and oHTered to them in the goa|>el9 bj
the glorious alUsufKcieucy and redundance of the merit of Christ.
The doctrine of reprobation, in the most severe and abso-
lute sense of it, stands in such a direct contradiction to all our
notions of kindness and loTe to others, in which the blessed God
is set forth as our example, that our reason cannot tell ho.T to
receive it. Yet, if it were never so true, and never so pliinlj
revealed in scripture, it would only be a doctrine which might
remiire our humble assent, and our silent submission to it, with
awful reverence of the majesty and sovereignty of the great
God. But it is b y no means a doctrine, in wnicli we, aa men,
could or should rejoice and glory, or take pleasure in it;
because it hath so dreadful an aspect on far the greatest part of
our fellow-creatures, considered as mere creatures. Nor do I
think the blessed Go<I would require us so far to divest ourselves
of humanity, as to take a secret satisfaction in the absolute and
eternal appointment of such numbers of our kindred in flesh and
blood, to everlastiu<^ perdition : IMueh less should we make this
awful and terrible article a matter of our public boast and
triumph, even if wc could prove it to be revealed, but rattier
mourn for it. And since there are so many expressions of scrip-
ture, that give us reasuu to think that Christ lived and died in
aome respects as a common Mediator of mankind, though with a
peculiar regard to the elect, methinks this doctrince of the extcp-
aive goodness of God, is a much more desirable opinion, and
aliould be more chearhdly received by us, as it i s so agreeable to
our duty of charity to all men, and seems so necessary to us at
present, for vindicating the justice, goodness, and sincerity of
tlie blessed Cod, in his transactions with mankind. When there-
fore Ih ear men talk of the doctrine of reprobation, with a speciil
gust and relish, as a favourite ariiclo, I cannot but suspect their
good temper, and question whether they love their neighbour as
thejy do fhemsc/xrs. The case is very difierent when saints arccal*
led in scripture to rejuicein the public judgments of God, exer-
cised upon the nntichristian state, or upon the wicked oppressors*
and inc<)rrigiblo sinners of the world : For that is the effect of
God's equity and riglitoousne^ss, as a wise and faithful Crovernor;
but this would be an instance merely of his dreadful sovereignt)
and terror, atid hurdiy consistent with goodness.
1 would ask leave also in this place to enquire, what great
Ac/vaiitages can be derived to religion or Christianity, by endea- | watts_works_vol_4.pdf | 363 | 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 | receive this salvation. Thus I think I have proved it pretty clearly, at least to my own satisfaction, that the non-elect among men are not predestinated to eternal misery by any absolute act of reprobation, nor are they left in the state of fallen angels or devils, for whom there is no Saviour appointed, and who cannot have any reasonable hope; but that there is a conditional salvation provided for all men, and offered to them in the gospel, by the glorious all-sufficiency and redundance of the merit of Christ.
The doctrine of reprobation, in the most severe and absolute sense of it, stands in such a direct contradiction to all our notions of kindness and love to others, in which the blessed God is set forth as our example, that our reason cannot tell how to receive it. Yet, if it were never so true, and never so pliably revealed in scripture, it would only be a doctrine which might require our humble assent, and our silent submission to it, with awful reverence of the majesty and sovereignty of the great God. But it is by no means a doctrine, in which we, as men, could or should rejoice and glory, or take pleasure in it; because it hath so dreadful an aspect on far the greatest part of our fellow-creatures, considered as mere creatures. Nor do I think the blessed God would require us so far to divest ourselves of humanity, as to take a secret satisfaction in the absolute and eternal appointment of such numbers of our kindred in flesh and blood, to everlasting perdition: Much less should we make this awful and terrible article a matter of our public boast and triumph, even if we could prove it to be revealed, but rather mourn for it. And since there are so many expressions of scripture, that give us reason to think that Christ lived and died in some respects as a common Mediator of mankind, though with a peculiar regard to the elect, methinks this doctrine of the extensive goodness of God, is a much more desirable opinion, and should be more cheerfully received by us, as it is so agreeable to our duty of charity to all men, and seems so necessary to us at present, for vindicating the justice, goodness, and sincerity of the blessed God, in his transactions with mankind. When therefore I hear men talk of the doctrine of reprobation, with a special gust and relish, as a favourite article, I cannot but suspect their good temper, and question whether they love their neighbour as they do themselves. The case is very different when saints are called in scripture to rejoice in the public judgments of God, exercised upon the antichristian state, or upon the wicked oppressors, and incorrigible sinners of the world: For that is the effect of God's equity and righteousness, as a wise and faithful Governor; but this would be an instance merely of his dreadful sovereignty and terror, and hardly consistent with goodness.
I would ask leave also in this place to enquire, what great advantages can be derived to religion or Christianity, by endear- | [{"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}] | |
aV££TIOX XIII. 869
ig to limit the extent of the death of Christ, and to tafca
all manner of hopes, and prayera, and endeaTOura from tba
lect. Does tlie doctrine of ele^n of }>cr«ou8 obtaia any
T confirmation by it ? No, by no meana. Their aaUatioa
ired, whatsoever becomes of the rest of mankind, whc^^her
haye any hopes or no. Does the goodness aiid speoial
of God acquire any further honours by tliis limitation ? No
oly. Divine grace is jwrfoctiy the same towards tlie elect,
(High there were no other person in the world* Are the
any way discouraged by it ? Not in the least ; But many
IS who are avrakeucd to a sense of sin, and are aoeking
Dfarist for salvation, by this narrow doctrine may be terribly
iraged from receiving his ofibrs of grace, when they. arc
t to doubt whether tliere be any grace provided fisr them, or
ler Jesus be appointed to act as their Saviour, It may be
ans to drive some poor aouls to despair, when they hear,
unless they are elected, they may aeek after aaWatioD by
t i n vain, for there is none purchased for them, not ao much
iditioually : And it may tempt them to begin at the wrong
and seek to pry into the cotmsels of God, and enqi^re after
they can never know, that is, their election of God, before
are trust in grace, or submit to the gospel of Christ.
9W if m any inconveniences may arise from this limitation of
lole virtue of the blood of Christ only to the elect, and utterly
liug all the rest of mankind ; and if no valuable end or
tage to religion can be obtained by this narrow opinion,
diould make men so zealous to get tlie greatest part of the
excluded utterly from all ho{)ea, and from all salvation ?
19 there have been many objections raised against thiscfaarit-
pinion of the extent of Christ^s death in hooka of oontro-
; b ut the two chief and most plaoaible are these, which I
irleavour chiefly to answer, and by these anawers lead the
ir solving the rest.
Objection I. But may it not be said here, if there be only
ward sufficiency of salvation provided for the non-elect, by
itional pardon procured throngli the death of Chriat if t hey
[ r epent and believe, but no inward sufiiciency of grace
,ed to enlighten their minds, to change their hearts, and
: t hem to exercise this faith and repentance, the event will
Jliably and necessarily the same, and their damnation as
ary and certain, as if there were no outward salvation pro*
; since they of themselves cannot repent, they cannot
\ ; for by the fall all men are become blind in spiritual
, and dead in sin.
.nswcr. it is granted, that no »!nnor will truly and sincere-
nit and believe in Christ, without the powerful andeileeta*
jenccs of aouverting ^race \ and therefore lUe^ «x« i:^<^^ | watts_works_vol_4.pdf | 364 | 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 XIII.
to limit the extent of the death of Christ, and to take all manner of hopes, and prayers, and endeavours from the elect. Does the doctrine of election of persons obtain any confirmation by it? No, by no means. Their salvationured, whatsoever becomes of the rest of mankind, whether have any hopes or no. Does the goodness and special of God acquire any further honours by this limitation? No only. Divine grace is perfectly the same towards the elect, though there were no other person in the world. Are the many way discouraged by it? Not in the least; But many men who are awakened to a sense of sin, and are seeking Christ for salvation, by this narrow doctrine may be terribly angered from receiving his offers of grace, when they are not to doubt whether there be any grace provided for them, or her Jesus be appointed to act as their Saviour. It may be means to drive some poor souls to despair, when they hear, unless they are elected, they may seek after salvation by it in vain, for there is none purchased for them, not so much traditionally: And it may tempt them to begin at the wrong and seek to pry into the counsels of God, and enquire after they can never know, that is, their election of God, before are trust in grace, or submit to the gospel of Christ.
Now if many inconveniences may arise from this limitation of whole virtue of the blood of Christ only to the elect, and utterly bring all the rest of mankind; and if no valuable end or stage to religion can be obtained by this narrow opinion, should make men so zealous to get the greatest part of the excluded utterly from all hopes, and from all salvation? Now there have been many objections raised against this charit-pinion of the extent of Christ's death in books of contro-; but the two chief and most plausible are these, which I endeavour chiefly to answer, and by these answers lead theor solving the rest.
Objection I. But may it not be said here, if there be onlyward sufficiency of salvation provided for the non-elect, by additional pardon procured through the death of Christ if they repent and believe, but no inward sufficiency of grace need to enlighten their minds, to change their hearts, and them to exercise this faith and repentance, the event will reliably and necessarily the same, and their damnation as mary and certain, as if there were no outward salvation pro-; since they of themselves cannot repent, they cannot; for by the fall all men are become blind in spiritual, and dead in sin.
Answer. It is granted, that no sinner will truly and sincere-believe in Christ, without the powerful and effectu-ences of converting grace; and therefore they are called | [{"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}] | |
S60 moiN AND RECOVERY, &C.
blind and ^ead in sin, because God knows the final event wOI be
the same as if they were under a natural unpossibility, or otter
natural impotence. And iir this reason the oonyersion of a nin
nor is called, a new creation ; b eing born again ; giving tight to
the blind ; or, a resurrection from the dead: And the necessity ^
divine power to effect this change, is held forth in many plaoesof
scripture. Yet we must say stilly that sinners ^e not under such
a real natnral impossibility of repenting and believing, aa though
they were naturally blind or dead. It is true, the blind and the
dead have lost their natural powers of seeing and moving ; b at
when scripture represents the inability of sinners to repent, or
believe in Christ, by such figures and metaphors as death or
blindness, it must be remembered these are but metaphors snd
figures, such as the holy writers, and all the eastern nations fre-
quently use ; and tliey must not be understood in their literal
powers or faculties of understanding, will, and afibctions, wbidi
are the only natural powers necessary to believe and repent.
Now it is plain that these natural faculties, powers, or caps-
cities; arc not lost by the fall ; f or if they were, there would
be no manner of need or use of any moral means or motivei,
audi as commands, tlircatenings, promises, exhortations ; tbeae
would all be impertinent and absurd, for they could have so
more iuflueuce on sinners, than if we command or exhort a blind
person to see, or a dead body to rise or move ; whidi commandi
and exhortations would appear ridiculous and useless. And
ainoe tiie blessed God, in bis word, uses these moral means and
motives to call sinners to repentance and faith, it is certain that
thev have natural powers and faculties suflicicnt to understand
and practise these duties ; and therefore they are not under a
necessity of winning, and of being destroyed, since there ii
nothing more wanted in a way of sufficient natural )M>wers, iacuN
ties, or abifities, than what they have.
All the other impotence and iuability therefore to sinnento
repent or believe, properly speaking, is but tiioral, or seated
chiefly in their wills. It is a great disinclination or aversion in
these natural faculties, to attend to, learn, or practise the things of
Got! and religion*; and this holds them fast in their sinful state
in a similar way, as if they were blind and dead, and I s aid the
final event will be the same, that is, they will never repent with-
* I (crant this inability to repent bat been sometioiet called by oar dififld
a natural impotence, because it arises from ibe original corruption of our natiir^
aioce the fallot Adam ; uott in this st^ose I fully believe iu But this tpriof of
il is much better tignifitd and expressed by the name of native impotrnce, ts
flheif that it comes from our birth ; and the quality of this impotence it belt ci''
led moral, being seated chir tly in the will and Affections, and not in any watt oc
natural powers or faculties to perform what God requires: And the reason ii
j>lain, viz. that no new natural powers are itiven by converting grace, but <^7
M chaogt of the moral hcnl or \ucV\i\aUQa of the soul, a happier tuni giten 10 0*^
AcCurai facolties by tbe toyervi^u ^lacr. ct^ Ut^^ ^u4>6\% "i^viw.^ | watts_works_vol_4.pdf | 365 | 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 | blind and dead in sin, because God knows the final event will be the same as if they were under a natural impossibility, or utter natural impotence. And for this reason the conversion of a sinner is called, a new creation; being born again; giving sight to the blind; or, a resurrection from the dead: And the necessity of divine power to effect this change, is held forth in many places of scripture. Yet we must say still, that sinners are not under such a real natural impossibility of repenting and believing, as though they were naturally blind or dead. It is true, the blind and the dead have lost their natural powers of seeing and moving; but when scripture represents the inability of sinners to repent, or believe in Christ, by such figures and metaphors as death or blindness, it must be remembered these are but metaphors and figures, such as the holy writers, and all the eastern nations frequently use; and they must not be understood in their literal powers or faculties of understanding, will, and affections, which are the only natural powers necessary to believe and repent.
Now it is plain that these natural faculties, powers, or capacities, are not lost by the fall; for if they were, there would be no manner of need or use of any moral means or motives, such as commands, threatenings, promises, exhortations; these would all be impertinent and absurd, for they could have so more influence on sinners, than if we command or exhort a blind person to see, or a dead body to rise or move; which commands and exhortations would appear ridiculous and useless. And since the blessed God, in his word, uses these moral means and motives to call sinners to repentance and faith, it is certain that they have natural powers and faculties sufficient to understand and practise these duties; and therefore they are not under a necessity of sinning, and of being destroyed, since there is nothing more wanted in a way of sufficient natural powers, faculties, or abilities, than what they have.
All the other impotence and inability therefore to sinners to repent or believe, properly speaking, is but moral, or seated chiefly in their wills. It is a great disinclination or aversion in these natural faculties, to attend to, learn, or practise the things of God and religion*; and this holds them fast in their sinful state in a similar way, as if they were blind and dead, and I said the final event will be the same, that is, they will never repent with-
* I grant this inability to repent has been sometimes called by our divines a natural impotence, because it arises from the original corruption of our nature since the fall of Adam; and in this sense I fully believe it. But this spring of it is much better signified and expressed by the name of native impotence, to show that it comes from our birth; and the quality of this impotence is best called moral, being seated chiefly in the will and affections, and not in any want of natural powers or faculties to perform what God requires: And the reason is plain, viz. that no new natural powers are given by converting grace, but only a change of the moral bent or inclination of the soul, a happier turn given to our natural faculties by the sovereign grace of God and his Spirit. | [{"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}] | |
aycmoN xui, sei
fdmlghty grace. Aod upon this totomit tbil ttrptij^and
led inolination to tin, ana aTcrsion to Oud, wbkb is in the
1 or afftiCtionB, is repreaented in our own laugiiagOi aa well aa
:he eaatem countriea, by impotence or inability to forsake or
idue ain : As when a d runkard shall aay, / had $uek m Urong
wt io the hauoT^ that I could fiol but drink to excesM^ I could
withhold the cup from my mouth : Or when a murderer iiiall
', I hated mif neighbour so muc/if thai having a fair opporiu^
y^ I could tiot help killing him : Or when we saying to a mao
fury in hia paanon, you are so tearm at nresentj that you cau"
set things in a true lights you cannot hearken to reason^ you
tnot judge aright^ you are not capable of acting regularly^
d that this is the manner of speaking in the eaatern countries^
evident from the bible ; Gen. xxxvii. 4. Joseph's brethren
ted himy and could not speak peaceably to him : Yet you will
mt all this is but moral impotence, that is, a tctv strong incli^
:ioo to excess of drink, or murder, or passion, or a strong
»sion to the contrary virtues. Even in tiie things of common
I t iic cannot sometimes signifies nothing but the mil not ; L uko
7. Trouble me no/, my door is shi^t^ my children are with me
bed^ I cannot rise to give thee : that is, 1 will not. And witb
^rd to faith, or believiiig in Christ, our Saviour explaina bia
n language in this manner. In one place he saith, No man
I come unto me except my Father draw him ; John vL 4i«
d in another place he charges the Jews with this as thdr fault :
mil not come unto me, tliat you may have life ; J ohn t. 40.
in the parable one excuse is ; L uke xiv. ^. / have married
lifcj and — / cannot come. All these citations intend the same
ag : Their cannot is their nill not, that is, it i s the strength,
their aversion to Christ, which is a moral impotence or inabi*
J t o believe in him, and die fault lies in the will.
St Paul speaks to the same purpose ; R om. viii. 7, 8. where
shews, that it is the aversion or enmity of the carnal mind to
)d, which hinders it from obeying the law of God, and at last
aays, it cannot be subject to it. The carnal mi^id #4 enmity
ainst God, for it is not subject to the luw of God, neither
leed can be : So then they who are in thejlvsh cannot please
\d. The fault still lies in the will of sinful man ; and it is this
kes it criminal, while it is naturally impossible to be avoided
overcome. And upon this account God is pleased to use moral
•ans and motives, viz. promises, thrcatenings, commands, &a
yard all men, such as are suited to awaken their hearts, and
nteatid persuade tlieir will to use all their natural abilities, to
tliHr natural powers or faculties to work, to attend to, and
rn, and practise faith and repentance ; and it is by tliese Tery
ttns God persuades his elect {lowcrfully to repent and believe.
it when persons will not hear, nor be iufl\ieiicii4\)^ \ii*c«^ tD^^* | watts_works_vol_4.pdf | 366 | 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 XIII,
admighty grace. And upon this account that strong and
led inclination to sin, and aversion to God, which is in the
l or affections, is represented in our own language, as well as
the eastern countries, by impotence or inability to forsake or
due sin: As when a drunkard shall say, I had such a strong
fire to the liquor, that I could not but drink to excess, I could
withhold the cup from my mouth: Or when a murderer shall
I hated my neighbour so much, that having a fair opportunity,
I could not help killing him: Or when we saying to a man
fury in his passion, you are so warm at present, that you can-
see things in a true light, you cannot hearken to reason, you
not judge aright, you are not capable of acting regularly.
And that this is the manner of speaking in the eastern countries,
evident from the bible; Gen. xxxvii. 4. Joseph's brethren
led him, and could not speak peaceably to him: Yet you will
unt all this is but moral impotence, that is, a very strong incli-
tion to excess of drink, or murder, or passion, or a strong
version to the contrary virtues. Even in the things of common
is the cannot sometimes signifies nothing but the will not; Luke
7. Trouble me not, my door is shut, my children are with me
bed, I cannot rise to give thee: that is, I will not. And with
ward to faith, or believing in Christ, our Saviour explains his
n language in this manner. In one place he saith, No man
come unto me except my Father draw him; John vi. 44.
d in another place he charges the Jews with this as their fault:
will not come unto me, that you may have life; John v. 40.
in the parable one excuse is; Luke xiv. 20. I have married
life, and—I cannot come. All these citations intend the same
ing: Their cannot is their will not, that is, it is the strength.
their aversion to Christ, which is a moral impotence or inabi-
y to believe in him, and the fault lies in the will.
St. Paul speaks to the same purpose; Rom. viii. 7, 8. where
shews, that it is the aversion or enmity of the carnal mind to
d, which hinders it from obeying the law of God, and at last
says, it cannot be subject to it. The carnal mind is enmity
against God, for it is not subject to the law of God, neither
need can be: So then they who are in the flesh cannot please
d. The fault still lies in the will of sinful man; and it is this
kees it criminal, while it is naturally impossible to be avoided
overcome. And upon this account God is pleased to use moral
ans and motives, viz. promises, threatenings, commands, &c.
ward all men, such as are suited to awaken their hearts, and
cite and persuade their will to use all their natural abilities, to
their natural powers or faculties to work, to attend to, and
turn, and practise faith and repentance; and it is by these very
ans God persuades his elect powerfully to repent and believe.
at when persons will not hear, nor be influenced by these mo- | [{"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}] | |
30-2 RUIN AND RBCOVERTy &C.
tiTeft, lyctuse df tbeir atrong aod wilful aversion to God ami
l^odlineas, their crime is entirely their own, and their Gondemna'-
tion k jusjU They have natural powers or faculties in tbeoi
vrhtch, if well tried, mia^lit overcome their native propv'osity to
vicc^ though they never will do it.
If the great Ood, in a way of sovereign mercy, gives loms
persons su|)crior aids of grace to overcome this moral impotencey
and conquer this aversion to <irod and goodness^; if he effectiH
ally leads, inclines, or persuades them by his Spirit to repent
and believe in Christ, this does not at all hinder the otht^rs rrom
exercising their natural powers of understanding and will, io
bdieving and repenting. Nor can any thing of their guilt and
wilful impenitence be imputed to the blessed God, whois liord
of his own favours, and gives or withholds where he pleases, and
whff ilmll say to him^ wjkai dost thoui Why should my eyek
evil toward my neighbour, because the eye of God i$ g ood? Or
what pretence have I t o charffc Glod with injustice, when hedoci
more for me than he is bound to do, though he does more for mjf
neighbour than ho has done for me I
Let this then be constantly maintained, there is a naturtiy
inward sufficiency of powers and faculties given to every siDoer
to hearken to the calls and offers of grace and the gospel, thon^
they 116 under a moral im|K)tcnce ; and there is an outward suffi*
ciency of provision of pardon in the death of Christ, tor every oae
who repents and accepts the goftpel, though [mrdoti is not actually
procured for all men, nor secured to them. And thus much is
sufficient to maintain the sincerity of God in his universal offers
of grace through Jesus Christ, and his present commands to all
men to repent and trust in his mercy ; as well as to vindicate his
equity in the last great day, when the impenitent and unbelievers
shall be condemned. Their death lies at their own door, for
since there was both an outward and inward sufficiency for their
recovery, the fault must lie iu their own free-will, in their wilfal
anrersiou to God and Christ, and his salvation. I think this dis-
tinction of n atural and moral power and impotence, will recoo-
ttle all the various expressions of scripture on this subject, both
to one another, as well as to the reason of tliiogps, which can
hardly be reconciled any other way.
Objection II. Suppose the non-elect are not debarred from
this salvation, by the want of natural powers sufficient to receive
"* Whether the Spirit of Odd rrrectually persuade the will to recent and
belioTe in Christ, bv immediate influence upoD <hr will itselfi or by tettinf l>i<
things of the. gospi I b efore the miud in so strong a light, abd peisuadii^ the aool
so to attend to thuin, a^ *hn\\ effeictually inflncure the witl, this shall i.ot be anT
matter of nay prescf^t debate or determioa'ioD ; f or in both these the crfDt an<l
£on!iequeoce!« are mtich the same. There is no new natural power or iacuhy given
to Cbe tfoul in order to faith and repentance, but a divine influence upou the oi^
naturMl powers, giving Ihem « y\cw aTvd>)«\Xet x>&iTk, | watts_works_vol_4.pdf | 367 | 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 | tives, because of their strong and wilful aversion to God and godliness, their crime is entirely their own, and their condemnation is just. They have natural powers or faculties in them which, if well tried, might overcome their native propensity to vice, though they never will do it.
If the great God, in a way of sovereign mercy, gives some persons superior aids of grace to overcome this moral impotence, and conquer this aversion to God and goodness*; if he effectually leads, inclines, or persuades them by his Spirit to repent and believe in Christ, this does not at all hinder the others from exercising their natural powers of understanding and will, in believing and repenting. Nor can any thing of their guilt and wilful impenitence be imputed to the blessed God, who is Lord of his own favours, and gives or withholds where he pleases, and who shall say to him, what dost thou? Why should my eye be evil toward my neighbour, because the eye of God is good? Or what pretence have I to charge God with injustice, when he does more for me than he is bound to do, though he does more for my neighbour than he has done for me?
Let this then be constantly maintained, there is a natural, inward sufficiency of powers and faculties given to every sinner to hearken to the calls and offers of grace and the gospel, though they lie under a moral impotence; and there is an outward sufficiency of provision of pardon in the death of Christ, for everyone who repents and accepts the gospel, though pardon is not actually procured for all men, nor secured to them. And thus much is sufficient to maintain the sincerity of God in his universal offers of grace through Jesus Christ, and his present commands to all men to repent and trust in his mercy; as well as to vindicate his equity in the last great day, when the impenitent and unbelievers shall be condemned. Their death lies at their own door, for since there was both an outward and inward sufficiency for their recovery, the fault must lie in their own free-will, in their wilful aversion to God and Christ, and his salvation. I think this distinction of natural and moral power and impotence, will reconcile all the various expressions of scripture on this subject, both to one another, as well as to the reason of things, which can hardly be reconciled any other way.
Objection II. Suppose the non-elect are not debarred from this salvation, by the want of natural powers sufficient to receive
* Whether the Spirit of God effectually persuade the will to repent and believe in Christ, by immediate influence upon the will itself, or by setting the things of the gospel before the mind in so strong a light, and persuading the soul so to attend to them, as shall effectually influence the will, this shall not be any matter of my present debate or determination; for in both these the event and consequences are much the same. There is no new natural power or faculty given to the soul in order to faith and repentance, but a divine influence upon the old natural powers, giving them a new and better turn. | [{"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 Xllf.
SOS
md aoeept it, yet liuce the great God foresees this tifeir avcrmon
to repentance and holineBS, and foreknows they will never arcopl
tlie salvation of Christ, and that as certainly as if t hey had already
raiouncod it ; d oes not this future certainty of thf* event lay an
effectual bar against their believing an<t accepting it ? Fot if
tbi'y should repent and accept, it would contradict iTie foreknow*
kdge of God. We eitquire also further^ can his offcra of grace
be sincere to persona whom he foresees will certainly reject it ?
What are these oSera, but delusions of their liope, and appoint-
ed aggravations to increase their ^tiilt ; since tiod certajniy
knows these offers of grace will be abused only to sinful pur|M)sea i
Answer I. As for the first part of this enqiiiry, if we will
give ourselves leave to think impartially u|>on the Case, we niuiit
igree, that the mere knowledge of any event, without any real
muence from the power that knows, idoes not make the event
Beceasary, wliether it be foreknown or after-known. If I fore-
know the son will rise to-morrow, that has no mora influence ott
the aun*a rising than ray after-knowledge that it rose y estertlay .
Now the great God, aniong his unsearchable powers and perfeow
tions, has a knowledge of the agency of free caiMes, as we havte
of noceaaary causes : A nd as he has a f ull view of ail concomitaift
cjroumatanees, he hath a way to foresee events in their contingent
eauaea, such as the free-will of man is, as well as we have a way
by rcaaon to foresee many things in their necessary causes. It is
eertain he does foreknow the future contingent actions of mcM,
even tbeir wicked actions, because he has foretold a multitude off
them in the bible; and it i s granted, that from his foreknowledge
of any future event, we may infer the oonsei|uontial certainty df
it, because his foreknowledge cannot be deceived; yet this does
Ml at all prove his antecedent determination of it by any decree,
vior his influence u]K)n it : Neither can we infer from God's mere
foreknowledge, that there is any natural necessity of the event,
aince the causes are but contingent, such as niiin*s free-will.
llie distinction between the certainty of a fiifure event, with
the consccfuent necessity of it, derived i'rom GodS foreknow-
ledge, and the antecedent necessity of it, derived from the
nature of things, or from Go<rs actual pre-dcterminHtion of H,
anfticiently solves this difficulty. The first may be where the
second is not.
II. We have reason to believe, that t!ie gospc'l Is never
sent, nor the proposals of salvation made to any people, city, or
nation, where Goid foresees there are none at all tliat will accept
of it. Now in the way of God's govenuneiit of this world, he
deals with mankind as a number of free and moral agents, and
pnblishea and oflTers sincerely his ben<|itH to men in general,
promiscuously to the elect and the non -elect: And while l\s
these same proposals, means, and moti\e9,\\<i e^*^c\v\i\\^ ^\\\ | watts_works_vol_4.pdf | 368 | 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 accept it, yet since the great God foresees this their aversion to repentance and holiness, and foreknows they will never accept the salvation of Christ, and that as certainly as if they had already renounced it; does not this future certainty of the event lay an effectual bar against their believing and accepting it? For if they should repent and accept, it would contradict the foreknowledge of God. We enquire also further, can his offers of grace be sincere to persons whom he foresees will certainly reject it? What are these offers, but delusions of their hope, and appointed aggravations to increase their guilt; since God certainly knows these offers of grace will be abused only to sinful purposes?
Answer I. As for the first part of this enquiry, if we will give ourselves leave to think impartially upon the case, we must agree, that the mere knowledge of any event, without any real influence from the power that knows, does not make the event necessary, whether it be foreknown or after-known. If I fore-know the sun will rise to-morrow, that has no more influence on the sun’s rising than my after-knowledge that it rose yesterday. Now the great God, among his unsearchable powers and perfections, has a knowledge of the agency of free causes, as we have of necessary causes: And as he has a full view of all concomitant circumstances, he hath a way to foresee events in their contingent causes, such as the free-will of man is, as well as we have a way by reason to foresee many things in their necessary causes. It is certain he does foreknow the future contingent actions of men, even their wicked actions, because he has foretold a multitude of them in the bible; and it is granted, that from his foreknowledge of any future event, we may infer the consequential certainty of it, because his foreknowledge cannot be deceived; yet this does not at all prove his antecedent determination of it by any decree, nor his influence upon it: Neither can we infer from God’s mere foreknowledge, that there is any natural necessity of the event, since the causes are but contingent, such as man’s free-will. The distinction between the certainty of a future event, with the consequent necessity of it, derived from God’s foreknowledge, and the antecedent necessity of it, derived from the nature of things, or from God’s actual pre-determination of it, sufficiently solves this difficulty. The first may be where the second is not.
II. We have reason to believe, that the gospel is never sent, nor the proposals of salvation made to any people, city, or nation, where God foresees there are none at all that will accept of it. Now in the way of God’s government of this world, he deals with mankind as a number of free and moral agents, and publishes and offers sincerely his benefits to men in general, promiscuously to the elect and the non-elect: And while by these same proposals, means, and motives, he effectually 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}] | |
864 >RUIN A!ri> RECOVBRT, IcC.
powerfully gathers his elect out of the worlds he gives suflkaent
encouragement to all sinners to accept the same grace. God'i
secret fore-knowledge of those who will not accept it, is by bo
means a sufficient reason to prevent or forbid the general offen
of his grace to them, because the design of liis government is t o
treat mankind as reasonable and nioral agents.
III. There may be valuable and unknown ends and par-
poses in the government of GoJ, attained by his uncerc forbid-
ding sin t o creatures, whom he knows resolved to practise it;
and by his sincere commands of duty to creatures whom he knows
resolved to neglect it ; and that without any real injury or injus-
tice done to the sinner. The wisdom, holiness and dignity of bis
government must be maintained in all the just appearances of
it, though sinners will rebel against it ; f or the honour of divine
government in the authority, wisdom and holiness of it, i s o f
much more importance than the welfare of ten thousand of his
creatures. Lei God be /me, saith the scripture, though euery
man be a liar; Rom. iii. 4. LetGrod appear sincere and wisff
glorious and iioly, though every man should turn rebel. God
may wisely and sincerely publisli the doctrines of salvation ^ith
sufficient light and evidence about them, to those who he knows
will not believe them : He may wisely and sincerely oflTer grace
and salvation to those who he foresees will refuse it. Would it
be an act of folly, or of injustice, or of untruth or insiuceritVy
in a wise and good man, to give forth his commands to tencbilr
4ren, though by all present appearances, his ^reat wisdom sod
sagacity foresees that seven of them will disobey him, and only
tliree comply? Should he not approve himself to the world io
doing what is wise and good, and in maintaining his parental
character with honour, tliough some of his sons neglect tlicir
filial duty ? Hereby also he gives his three obedient children
an opportunity to siiew their duty and love, though the other
seven will take occasion thence tu discover their rebellion.
The great God, in his government of the world, conducts his
unsearcliable affairs by such general laws and rules, as is
most for his honour ; and neither his holiness nor goodness
make it n ecessary for him to change this his wise conduct, though
he Ibrcsees many of his creatures will grow wor^e in^tci^d of
better by it.
IV. Whether or no we can guess at any of the reasons of
God's government or conduct in this tiling, yet the matter o(
fuct is certain, and beyond all dispute. God has acted in tliis
manner, and does act thus in many instances : He sent hb gos'
pel to the Jews by his son Jesus, though he foreknew, and even
foretold by his prophf'ts, that the Jews would reject the gospeiy
and murder the divine messent^er. He gave his word of warning)
his cskll to repputarwe aud ng\Aeo\xs\\^««^to be preached by Noah | watts_works_vol_4.pdf | 369 | 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 | powerfully gathers his elect out of the world, he gives sufficient encouragement to all sinners to accept the same grace. God's secret fore-knowledge of those who will not accept it, is by no means a sufficient reason to prevent or forbid the general offers of his grace to them, because the design of his government is to treat mankind as reasonable and moral agents.
III. There may be valuable and unknown ends and purposes in the government of God, attained by his sincere forbidding sin to creatures, whom he knows resolved to practise it; and by his sincere commands of duty to creatures whom he knows resolved to neglect it; and that without any real injury or injustice done to the sinner. The wisdom, holiness and dignity of his government must be maintained in all the just appearances of it, though sinners will rebel against it; for the honour of divine government in the authority, wisdom and holiness of it, is of much more importance than the welfare of ten thousand of his creatures. Let God be true, saith the scripture, though every man be a liar; Rom. iii. 4. Let God appear sincere and wise, glorious and holy, though every man should turn rebel. God may wisely and sincerely publish the doctrines of salvation with sufficient light and evidence about them, to those who he knows will not believe them: He may wisely and sincerely offer grace and salvation to those who he foresees will refuse it. Would it be an act of folly, or of injustice, or of untruth or insincerity, in a wise and good man, to give forth his commands to ten children, though by all present appearances, his great wisdom and sagacity foresees that seven of them will disobey him, and only three comply? Should he not approve himself to the world in doing what is wise and good, and in maintaining his parental character with honour, though some of his sons neglect their filial duty? Hereby also he gives his three obedient children an opportunity to show their duty and love, though the other seven will take occasion thence to discover their rebellion. The great God, in his government of the world, conducts his unsearchable affairs by such general laws and rules, as is most for his honour; and neither his holiness nor goodness make it necessary for him to change this his wise conduct, though he foresees many of his creatures will grow worse instead of better by it.
IV. Whether or no we can guess at any of the reasons of God's government or conduct in this thing, yet the matter of fact is certain, and beyond all dispute. God has acted in this manner, and does act thus in many instances: He sent his gospel to the Jews by his son Jesus, though he foreknew, and even foretold by his prophets, that the Jews would reject the gospel, and murder the divine messenger. He gave his word of warning, his call to repentance and righteousness, to be preached by Noah. | [{"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 XIV. 865
a wicked world, for one hundred and twenty yeart, thoao;h he
■ekaew that Tery few would be reformed by Noah's preaching ;
d he toldNoahi that at the end of those years he would briug
lood over the world to destroy tlie widLed inhabitants of it,
lo would not be reformed. Again, when he put Adam and
re into paradise under the law of innocency, and forbid them to
I of the frnit of the tree of knowledge, we also believe he
reknew that Adam and Eve would eat this fruit, and disobey
eir Creator ; and yet he wisely forbid them to eat it. Now
ice we know that a just God hath in fact done these things,
I must confess there cannot be the least injustice in them.
iy, we may ^ a step farther in these matters of fact. God has
tually sent his Son and his gospel with miracles and divine evi-
nce, wliere he knew they would not be received, or at most by
very few, tliat is, to Chorazin, Capernaum, and Bethsaida in
Uilee ; and yet he never sent this gospel, witli such evidence, to
yre and Sidon, to Sodom and Gomorrah, where Christ tells
, i t would have been received, and the inhabitants would have
rented in sackcloth and ashes; Mat. xi.-1Ki. we are sure there ia
diing unjust in all this transaction, because we know God has
ine it, who is righteous in all his ways, and holy *n all his
jrks; PsaL cxlv. 17. Let us then content ourseives with
lowing the things that make for our own peace, and humbly
bmit to the wise and gracious government of God,, for our owa
emal happiness, though we cannot enter into the impenetrable
crets of his counsel, nor solve all difficulties therein, because
ir short and narrow view of things cannot comprehend them :
nd yet, at the same time, if wc can, by our reasonings accord-
^ t o scripture, cast any happy gleam of light into these dark-
!sses of providence, wliereby any honour may be done to God,
y i mputation of injustice taken off from his conduct, any scru-
es of mankind satisfied, and any angry contentions removed ;
is neither unlawful nor improper to attem|>t and seek after such
[vantages: And with this view and hope I would propose the
ree following questions :
LEST. XIV. — Can the different Opinions of Christians^ con-
cerning the Operations of divine Grace on the Souls of Meni^
'/
be reconciled
The corruption and degeneracy of mankind, by the fall of
lam, is generally and truly supposed by our protestant divines^
be so great and universal, and their weakness or ira:'Otence to
ange their own sinful natures into holiness, is so evident, both
the discourses of the sacred writers, and in the experience of
en, that it is agreed among* most or all of \\\e\x\)^^i<elt^^»^u^ | watts_works_vol_4.pdf | 370 | 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 XIV.
a wicked world, for one hundred and twenty years, though he knew that very few would be reformed by Noah's preaching; and he told Noah, that at the end of those years he would bring blood over the world to destroy the wicked inhabitants of it, so would not be reformed. Again, when he put Adam and Eve into paradise under the law of innocency, and forbid them to eat of the fruit of the tree of knowledge, we also believe he knew that Adam and Eve would eat this fruit, and disobey their Creator; and yet he wisely forbid them to eat it. Now since we know that a just God hath in fact done these things, we must confess there cannot be the least injustice in them. May, we may go a step farther in these matters of fact. God has actually sent his Son and his gospel with miracles and divine evidence, where he knew they would not be received, or at most by every few, that is, to Chorazin, Capernaum, and Bethsaida in Galilee; and yet he never sent this gospel, with such evidence, to Syre and Sidon, to Sodom and Gomorrah, where Christ tells it, it would have been received, and the inhabitants would have invented in sackcloth and ashes; Mat. xi. 21. we are sure there is nothing unjust in all this transaction, because we know God has one it, who is righteous in all his ways, and holy in all his works; Psal. exlv. 17. Let us then content ourselves with knowing the things that make for our own peace, and humbly submit to the wise and gracious government of God, for our own eternal happiness, though we cannot enter into the impenetrable secrets of his counsel, nor solve all difficulties therein, because of short and narrow view of things cannot comprehend them: and yet, at the same time, if we can, by our reasonings according to scripture, cast any happy gleam of light into these darknesses of providence, whereby any honour may be done to God, by imputation of injustice taken off from his conduct, any scruces of mankind satisfied, and any angry contentions removed; is neither unlawful nor improper to attempt and seek after such advantages: And with this view and hope I would propose the three following questions:
QUEST. XIV.—Can the different Opinions of Christians, concerning the Operations of divine Grace on the Souls of Men, be reconciled?
The corruption and degeneracy of mankind, by the fall of Islam, is generally and truly supposed by our protestant divines, be so great and universal, and their weakness or impotence to change their own sinful natures into holiness, is so evident, both in the discourses of the sacred writers, and in the experience of men, that it is agreed among most or all of them, there is a ne- | [{"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}] | |
Sn KflN AND RECOtBRT, &C*
ccRMtyof'soiiK nids of dfvine grace towards our recovery ; tin)
tlmt Dot only U) provide, by pro[»er outward meaiui, aoch a nl*
Tatiou as may be aiuiwerable to the niiseriet we labour under,
and to pro|HMBe it outwardly and plainly in tbe gospel, but tlic
bent of us stand in need, iu our fallen state, also ct aotxke fuitbor
fe\our froiu heaven, some inward assistaiMCS and influences d
tlie grace of God, and his Spirityviu order^ restore us from
llic ruins of our fall by repentance, and to enable us to aeeept
•f the salvation whicli is procured by our Lord Jesus Christ, tbe
There have been some writers indeed, who profess Christia-
nity, who suppose nothing else is necessary, in order to the reoo-
'very o^ fallen man, where the gospel is preache<l, but the mere
•utward pro|iosal of this gospel, and the representatita of the
readiness of God to pardon the sins of those that rejient and be-
fieve, together with all the motives of hopo and fear, &c. which
are made use of in the bible, to awaken and excite sinners to
return unto God. Thqf imagine that the providential disposal
of the outward circumstances of men, by their enjoying tbe
ben<^t of a pious education, or their sitting under a useful
ministry, or the advantage of having good company frequently
lo converse with, and religious books brought iu their way, with
opportunity and leisure for reading, &c. are abundantly suffi-
cient (o t urn them from darkness to ligbty and from thepozcer (f
sittan unto God; Acts xxvi. 18. to reneuf them unto holiness^ and
io make neio creatures of them^ fit for the business and blessed-
ness of h eaven. Now these kind providences are what they call
the c^ntce of God, and the only grace they will allow to be ne-
cessary to o ur salvation. This was the most common sentiment of
liie uncicnt pelagians*, who gave so much trouble to the churchei
* It is pity the profesied disciples and followers of the religion of Chriit
•hoaUl b8v« been divided into to many different opinioot, and thereby tiven
^^casions to dUtinguiih Uiem by to many different names, which are chiefly de-
rived cither from tkeir several tenets, or some practice of their forefathers, or
from some signal writers vrho espoused, defended or propagated those different
sentiments. 1 could wish with all my soul that they were all of one opinion, and
all confined only to tlie single name of christians, which was friven them first at
Antiuch, to distinguish them from heathens, Jews and infidels of every kind.
But since therA are such moltiiudes of different sentiments among them, and ia
writing controversies one cannot conveniently use a long pariphrasis to describe
each uf them, suffit lent to distingui»b them from the rest, we are constrained
to make use of those names by which ititry h^ve either distinguished them*
KfUes, or the world bath distinguished thfm, such as pelagians, strict calvioistSi
aiuiiiiians or remonstrants, and moderate calvinists or reconcilers.
But here let it he observed, that the most rigid calvinists, who pretend to
carry the dortrinca of divine grace to the greatest height of resistless and sovc-
;i«.>gn cUicieucy, and tbe pelagians, who generally reduce it to the lowest degree,
that 16, to mere favourable nutward providences, are counted the two extremcii
'in thift controversy about divint* grace : And between these t»o there are almost
,«s maey titettu:* and claases of different sentiments, as there are writers. Somit
of thejn approach a liiile nearer to the one side, and some to the other* A&d it | watts_works_vol_4.pdf | 371 | 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 | cessity of some aids of divine grace towards our recovery; and that not only to provide, by proper outward means, such a salvation as may be answerable to the miseries we labour under, and to propose it outwardly and plainly in the gospel, but the best of us stand in need, in our fallen state, also of some further favour from heaven, some inward assistance and influences of the grace of God, and his Spirit, in order restore us from the ruins of our fall by repentance, and to enable us to accept of the salvation which is procured by our Lord Jesus Christ, the Mediator.
There have been some writers indeed, who profess Christianity, who suppose nothing else is necessary, in order to the recovery of fallen man, where the gospel is preached, but the mere outward proposal of this gospel, and the representation of the readiness of God to pardon the sins of those that repent and believe, together with all the motives of hope and fear, &c. which are made use of in the bible, to awaken and excite sinners to return unto God. They imagine that the providential disposal of the outward circumstances of men, by their enjoying the benefit of a pious education, or their sitting under a useful ministry, or the advantage of having good company frequently to converse with, and religious books brought in their way, with opportunity and leisure for reading, &c. are abundantly sufficient to turn them from darkness to light, and from the power of satan unto God; Acts xxvi. 18. to renew them unto holiness, and to make new creatures of them, fit for the business and blessedness of heaven. Now these kind providences are what they call the grace of God, and the only grace they will allow to be necessary to our salvation. This was the most common sentiment of the ancient pelagians*, who gave so much trouble to the churches
* It is pity the professed disciples and followers of the religion of Christ should have been divided into so many different opinions, and thereby given occasions to distinguish them by so many different names, which are chiefly derived either from their several tenets, or some practice of their forefathers, or from some signal writers who espoused, defended or propagated those different sentiments. I could wish with all my soul that they were all of one opinion, and all confined only to the single name of Christians, which was given them first at Antioch, to distinguish them from heathens, Jews and infidels of every kind. But since there are such multitudes of different sentiments among them, and in writing controversies one cannot conveniently use a long pariphrasis to describe each of them, sufficient to distinguish them from the rest, we are constrained to make use of those names by which they have either distinguished themselves, or the world hath distinguished them, such as pelagians, strict calvinists, arminians or remonstrants, and moderate calvinists or reconciliers.
But here let it be observed, that the most rigid calvinists, who pretend to carry the doctrines of divine grace to the greatest height of resistless and sovereign efficiency, and the pelagians, who generally reduce it to the lowest degree, that is, to mere favourable outward providences, are counted the two extremes in this controversy about divine grace: And between these two there are almost as many degrees and classes of different sentiments, as there are writers. Some of them approach a little nearer to the one side, and some to the other. And 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}] | |
QUESTION XIV. ;S67
ofChriit in etflir iunesi and which ocoaiiMied thehbcMirsof
St Augiwtinft to be much employed in the re|iita4ion of their
cim: iMUmiard they nUowed tome ilfaiminatioB of iL^ under*
Muding liy d iwine graee.
Bot I fear those who embrace the old pelagian doctrinet,
ka^e too little regard to the cK|>reM language of acripture, and
to its moat obvio^i sense, when it spealu so much about the
power or grace of God, and the operations of the Spirit of GUkI,
ia gi nng us a new hearif crtating a clean heart in us^ enlighien"
tag our mindsy converting our soul% or turning us to God, and
crtating ta anew after the image ^ God, working iu us both
to will and to do, &c. whereby some inward and effectual oper-
aliDDaof divine grace, upon the minds or hearts of men, are so
plainly Impressed, that even tlie remonstrants or arminiana
themaelvea, I think in all their ranks and classes have supposed
■MDe such inward workings of the grace of God upon the heart ;
fcecmnae ao many plain texts of scripture could never be other-
wiae interpreted, without an unreasonable force put upon them«
Yet I think it must be acknowledged» that tliese last named
writers do expressly allow these iuward operations of God, to
go no farther than to render men salvable, and to leave tho
powers of men in a state of indifferciice, to convert and turn them
selves to God, but not eSectually to determine and secure their
salvation ; of which I aliall speak more immediately. Among
tbcNie who admit of divine grace to operate inwardly on the minda
and hearts of men, there have been several different opinions
what this grace is, how far it reaches, and how mucli of it is
necessary towards the recovery of man. But before 1 represent
these several opinions, I would lay down some general propo-
siliona, which I t hink may be assented to by moat or all of them,
and exhibit them as a mraiura of reconciliation to one another :
And I shall rejoice, if 1 may be so far favoured of providence,
as to convince them how their several different sentiments
may all be tolerably reconciled to thcsb general propoaitionst
and thereby take away a great deal of that noisy controversy
which has unhappily perplexed tlie church of Christ upon this
subject.
Proposition I. God has provided a glorious salvation for
falleD men by Jesus Christ, which is sufficient for all men in its
own nature, and shall be certainly effectual to all that are willing
to accept of it u pon his appointed terms, or in his own appointed
way, that is, in a way of repentance for sin, renewal unto
hoKneasy and faith or dependence on the^ mercy of God through
Jesus Christ.
is aoC fit tiiat «iif personi should be compreheoded under any of these bamci,
bat which they themselves allow or cbiue. accordioi ai ihey come oearrst to the
opioiooB of this or the other pBrty. | watts_works_vol_4.pdf | 372 | 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 Christ in early times, and which occasioned the labours of St. Augustine to be much employed in the refutation of their errors: Afterward they allowed some illumination of the understanding by divine grace.
But I fear those who embrace the old pelagian doctrines, have too little regard to the express language of scripture, and to its most obvious sense, when it speaks so much about the power or grace of God, and the operations of the Spirit of God, in giving us a new heart, creating a clean heart in us, enlightening our minds, converting our souls, or turning us to God, and creating us anew after the image of God, working in us both to will and to do, &c. whereby some inward and effectual operations of divine grace, upon the minds or hearts of men, are so plainly impressed, that even the remonstrants or arminians themselves, I think in all their ranks and classes have supposed some such inward workings of the grace of God upon the heart; because so many plain texts of scripture could never be otherwise interpreted, without an unreasonable force put upon them. Yet I think it must be acknowledged, that these last named writers do expressly allow these inward operations of God, to go no farther than to render men salvable, and to leave the powers of men in a state of indifference, to convert and turn them selves to God, but not effectually to determine and secure their salvation; of which I shall speak more immediately. Among those who admit of divine grace to operate inwardly on the minds and hearts of men, there have been several different opinions what this grace is, how far it reaches, and how much of it is necessary towards the recovery of man. But before I represent these several opinions, I would lay down some general propositions, which I think may be assented to by most or all of them, and exhibit them as a medium of reconciliation to one another: And I shall rejoice, if I may be so far favoured of providence, as to convince them how their several different sentiments may all be tolerably reconciled to these general propositions, and thereby take away a great deal of that noisy controversy which has unhappily perplexed the church of Christ upon this subject.
Proposition I. God has provided a glorious salvation for fallen men by Jesus Christ, which is sufficient for all men in its own nature, and shall be certainly effectual to all that are willing to accept of it upon his appointed terms, or in his own appointed way, that is, in a way of repentance for sin, renewal unto holiness, and faith or dependence on the mercy of God through Jesus Christ.
is not fit that any persons should be comprehended under any of these names, but which they themselves allow or chuse, according as they come nearest to the opinions of this or the other party. | [{"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 ntm AIIP RECOTfiEt, &c.
II. Since God hail made so glorious a proTinon for the re*
covery of mankiodi he will not leave it t o mere chance and uq«
cprtainty, whettier any person shall repent and accept of lUr
offered salvation or no ; l est, through the universal depravatioa
and wretched obstinacy of men, his own gracious counsels for
our salvation should be frustratecji and the important laboan
and sufferings of his Son be sustained to no i|ping purpose, and
rendered almost useless to the world.
III. There is no way, whidi I can conceive of, how God
should Secure or ascertun the salvation of any in general, or
make it sure even to his own foreknowledge, unless it be some
way or other ascertained, which particular persons shall sc«
ccpt of tliis grace and salvation. Observe, 1 do not here gs
so far as to sav, the salvation of those particular peraosi
should be made necessary by any such absolute decree, or
such irresistible influences as some have asserted ; b ut it moit
some way or other be made certain to the foreknowledge of
God, tliat such particular persons shall be saved ; f or if it b o
left at utter uncertainty as to every individusli how can it pos-
sibly be k nown tliat any individuals at all shall be finally par«
takers of it ?
IV. God will magnify his grace in the salvation of all those
who arc saved in such a manner, tliat every one shall acknow-
ledge his o wn salvation perfectly owing to the divine mercy ; a nd
that none shall have any cause or occasion io gloty in himselff
but shall confess to the glory of divine grace, that it is grace that
is the supreme and the chief cause that has made him to differ front
others. Without this there could not be a holy harmony and eon«
cert among all the saved number, in their songs of praise to Grod
and their Savour : Not unto usj O Lordj not unto vs, but to thf
grace be all the glory : Nor indeed could any tolerable interpre-
tation be g iven to many scriptures, which humble the pride of
inan, by aiK^ribing all to God.
V. How much soever the blessed God may design to mani-
fest and magnify his free and sovereign i^tuco towards sinful men,
yet in every step of his procedure he will maintain such an inva-
riable regard to his equity, as Governor of the world, tliat he
will never exercise his r;;ruce in such a inatiMcr as to takeaway
the necessary regards and honours due to his gov cm in:;* j ustice.
The great God lias given man an understanding mind to distin-
guish between good and evil, and a freedom of will to chusi
one or the ether, and ordained him to be always, and io all cir«
cumstances, a j^roper subject of his moral government. And lis
has dctcruiiiied and resolved in righteousness to manifest him-
self at l ast as a Judge, and render to every one according to their
works ; R om. ii. 6. And therefore he will maintain this righteous
design of his government, tor make the eternal rewards and | watts_works_vol_4.pdf | 373 | 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. Since God has made so glorious a provision for the recovery of mankind, he will not leave it to mere chance and uncertainty, whether any person shall repent and accept of this offered salvation or no; lest, through the universal depravation and wretched obstinacy of men, his own gracious counsels for our salvation should be frustrated, and the important labours and sufferings of his Son be sustained to no aging purpose, and rendered almost useless to the world.
III. There is no way, which I can conceive of, how God should secure or ascertain the salvation of any in general, or make it sure even to his own foreknowledge, unless it be some way or other ascertained, which particular persons shall accept of this grace and salvation. Observe, I do not here go so far as to say, the salvation of those particular persons should be made necessary by any such absolute decree, or such irresistible influences as some have asserted; but it must some way or other be made certain to the foreknowledge of God, that such particular persons shall be saved; for if it be left at utter uncertainty as to every individual, how can it possibly be known that any individuals at all shall be finally partakers of it?
IV. God will magnify his grace in the salvation of all those who are saved in such a manner, that every one shall acknowledge his own salvation perfectly owing to the divine mercy; and that none shall have any cause or occasion to glory in himself, but shall confess to the glory of divine grace, that it is grace that is the supreme and the chief cause that has made him to differ from others. Without this there could not be a holy harmony and concert among all the saved number, in their songs of praise to God and their Saviour: Not unto us, O Lord, not unto us, but to thy grace be all the glory: Nor indeed could any tolerable interpretation be given to many scriptures, which humble the pride of man, by ascribing all to God.
V. How much soever the blessed God may design to manifest and magnify his free and sovereign grace towards sinful men, yet in every step of his procedure he will maintain such an invariable regard to his equity, as Governor of the world, that he will never exercise his grace in such a manner as to take away the necessary regards and honours due to his governing justice. The great God has given man an understanding mind to distinguish between good and evil, and a freedom of will to chuse one or the other, and ordained him to be always, and in all circumstances, a proper subject of his moral government. And he has determined and resolved in righteousness to manifest himself at last as a Judge, and render to every one according to their works; Rom. ii. 6. And therefore he will maintain this righteous design of his government, to make the eternal rewards 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}] | |
QUESTION XIV. 369
woishiDeiiii of men to depend on what they themselves have
reely chosen, whether it be good or evil : Nor will he ever
b any thing inconsistent with this his glorious and universal
lesjgn, as a righteous Governor and Judge of his intelligent
reatares.
VI. Thereforc^hen divine grace operates upon the minds
r wills of men, in order to their conversion and salvation, it is
enerally done in such a soft, gentle and connatural munnor,
laft does not put any violence upon the faculties of the soul :
tttforthe most party the grace of God, and his Holy Spirit,
iem to operate insensibly, as tliough our own faculties wrought
lis of themselves, and without any strong, certain, and evident
itice, thirt it is the operation of any spirit superior to our own:
nd yet by the blessed effects of our conversion and sanctification,
wapared witli the records of scripture, we certainly infer it
ust be by virtue of some divine influence received from above,
At tlie glory may be given unto God and his grace^ as the su«
reme cause of our salvation. Now if all the particular opinions
' p arties, about the methods and degrees of the exercise of this
ward grace towards the salvation of men, may be pretty well
!Conciled to these propositions, 1 do not see any siiflicient occa*
on for such very noisy and angry contests as have beeu found
the christian church upon this subject ; since they agree in
lese most necessary and important things which relate to the
>nour of divine justice, and divine grace, as tliey are repre-
nted in scripture, though perhaps tliore may remain some par-
:nilar texts and exjjres.^'ions of scripture, to which it may be hard
reconcile the contenders on either side. However, since I
ink these propositions contain the most important sense and de-
gn of the revelations of scri])ture on this subject, and I am per-
ladetl they may be solidly maintained and defended by scripture,
id reason, and experience, I hope we shall be able to shew,
lat all the (lifTerent schemes arc consistent, in some measure,
ith these propositions.
JLet us now recouikt tlie three chief sentiments of men under
[9. several letters of the ul])habet, A, C, and K, for the sake of
loiter distinction.
C imagines mauk'n:! to be so entirely and universally cor-
jpted by tiie fall, and impotent to all that is s^^ood, the mind to
vi so blind, the will s;) perverse, and the atfectiOns set u))on car-
si objects with such obstinacy, that there nm!<>t be an innnediate
[>eration of God, by !iis grace, in a )>hyNical or supernatural
lanner, on all tlie several jiowt- rs of our nature, to rectify t!iem,
lid mak^ tli'3m capable, willing and tit lo be partakers of this
dvation. He supposes there niusi be special, ethcacious, and
resistible influences of the Holy Spirit on the mind or under-
anding to enlii»htcn it, to see and discern diviue things in their
Vui. lY, A \ | watts_works_vol_4.pdf | 374 | 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 | QUÈSTION XIV.
369
punishments of men to depend on what they themselves have freely chosen, whether it be good or evil: Nor will he ever do any thing inconsistent with this his glorious and universal design, as a righteous Governor and Judge of his intelligent creatures.
VI. Therefore when divine grace operates upon the minds of men, in order to their conversion and salvation, it is generally done in such a soft, gentle and connatural manner, that does not put any violence upon the faculties of the soul: but for the most part, the grace of God, and his Holy Spirit, seem to operate insensibly, as though our own faculties wrought his of themselves, and without any strong, certain, and evident notice, that it is the operation of any spirit superior to our own: and yet by the blessed effects of our conversion and sanctification, compared with the records of scripture, we certainly infer it must be by virtue of some divine influence received from above, that the glory may be given unto God and his grace, as the supreme cause of our salvation. Now if all the particular opinions of parties, about the methods and degrees of the exercise of this award grace towards the salvation of men, may be pretty well reconciled to these propositions, I do not see any sufficient occasion for such very noisy and angry contests as have been found in the christian church upon this subject; since they agree in these most necessary and important things which relate to the honour of divine justice, and divine grace, as they are represented in scripture, though perhaps there may remain some peculiar texts and expressions of scripture, to which it may be hard to reconcile the contenders on either side. However, since I think these propositions contain the most important sense and design of the revelations of scripture on this subject, and I am persuaded they may be solidly maintained and defended by scripture, and reason, and experience, I hope we shall be able to shew, that all the different schemes are consistent, in some measure, with these propositions.
Let us now recount the three chief sentiments of men under the several letters of the alphabet, A, C, and R, for the sake of better distinction.
C imagines mankind to be so entirely and universally corrupted by the fall, and impotent to all that is good, the mind to be so blind, the will so perverse, and the affections set upon caral objects with such obstinacy, that there must be an immediate operation of God, by his grace, in a physical or supernatural manner, on all the several powers of our nature, to rectify them, and make them capable, willing and fit to be partakers of this salvation. He supposes there must be special, efficacious, and resistible influences of the Holy Spirit on the mind or understanding to enlighten it, to see and discern divine things in 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}] | |
37*2 RUIN AND RECOTERT, &C.
Qod has no farther hand than this, tiz. first, that he fomas llie
uature and temper of every man, with all his intellectual wbA
animal powers, a knowing mind and free-will ; that then he, by
his providence, brings them to the hearing and knowledge of
their own miserable state by nature, and the «way oi Mdvatioii
by hearing or reading of the gospel of Christ; that he secrcdj
and gently, by particular occurrences of life, and by the uuen-
sibie motions of his own Spirit, sets before men the things of
God, and Christ, and eternity, with all motives proper to aflbot
and persuade them ; that he strikes some lupematural light
ifito their understandings, and he allows some suasive or mml
iufluonccs or touches of the grace of God, upon the will of meoy
so far as may relieve them against the too |>owerful opposilioa
of corrupt nature, auri render repentance and conversion oasiery
and more practicuhlc : A nd he maintains also, that without theie
assistances, fallen man would not repent and be conTerted ; a nd
it is found among his expressions, that grace is absolutely neceh-
sari/ to our having sujfficieul power to do good, and to perform
cien/ act of piety*'
But after all this grace, A leaves men in a state of indeter<
minate doubt and indifference, whether they shall be finally per-
suaded to r epentance or no : And- this is the point of controversy
between the di8]rutants on this subject. This A maintains, that
grace leaves the heart of man still in a sort of equilibrium, or
wavering balance and uncertainty, to determine entirely Cor
itself, whethll it will receive the gospel or not, except, perhaps,
in some very extraordinary case, as Paul, and some of the
apostles, &c. who <ieem to be converted at once. And in short
tills is (he chief centre or hinge whereon tlie debate between A
and C turns.
And yet A supposes still his doctrine is very consistent with
all the six propositions, and particularly with the fourth, which
ascribes the conversion and salvation of men so entirely to divine
grace, as the supreme cause : ^' For saith he, all the scriptures
whicli ascribe our repentance and conversion to grace,- are al-
ways supposed to spsak in a consistence with God's moral govern-
liient over free creatures, which many other texts assert and
niaintain : And thcrelbre those expressions of grace must be
interpreted with some limitation.'' A thinks fit to add also, that
he gives a fair exposition of the scriptures, which ascribe our
salvation to the o]icrations of grace, because grace has the chief
hand therein ; and without tlieae various and necessary opera*
* S-e the remonstrancei made by lho«flr «ho oppoMd the lyorul of Dorti
whereby ihey pUinly di«tio){ui8(i their opinion's fiom the pelaKiant, und um tbit
langua;<;c which 1 h ave here represented. 1 wisa all those christians to ooraice
and nation, who profess to fbllow the opinions of the remoostranu, did bat eomt
BO near to the docUriaes ot icnpture, aa ik« .pbraiwi ayd cjcprciiiwis gf Uwis
neo import.' | watts_works_vol_4.pdf | 375 | 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 | God has no farther hand than this, viz. first, that he forms the nature and temper of every man, with all his intellectual and animal powers, a knowing mind and free-will; that then he, by his providence, brings them to the hearing and knowledge of their own miserable state by nature, and the way of salvation, by hearing or reading of the gospel of Christ; that he secretly and gently, by particular occurrences of life, and by the insensible motions of his own Spirit, sets before men the things of God, and Christ, and eternity, with all motives proper to affect and persuade them; that he strikes some supernatural light into their understandings, and he allows some suasive or moral influences or touches of the grace of God, upon the will of men, so far as may relieve them against the too powerful opposition of corrupt nature, and render repentance and conversion easier, and more practicable: And he maintains also, that without these assistances, fallen man would not repent and be converted; and it is found among his expressions, that grace is absolutely necessary to our having sufficient power to do good, and to perform every act of piety*.
But after all this grace, A leaves men in a state of indeterminate doubt and indifference, whether they shall be finally persuaded to repentance or no: And this is the point of controversy between the disputants on this subject. This A maintains, that grace leaves the heart of man still in a sort of equilibrium, or wavering balance and uncertainty, to determine entirely for itself, whether it will receive the gospel or not, except, perhaps, in some very extraordinary case, as Paul, and some of the apostles, &c. who seem to be converted at once. And in short this is the chief centre or hinge whereon the debate between A and C turns.
And yet A supposes still his doctrine is very consistent with all the six propositions, and particularly with the fourth, which ascribes the conversion and salvation of men so entirely to divine grace, as the supreme cause: "For saith he, all the scriptures which ascribe our repentance and conversion to grace; are always supposed to speak in a consistence with God's moral government over free creatures, which many other texts assert and maintain: And therefore those expressions of grace must be interpreted with some limitation." A thinks fit to add also, that he gives a fair exposition of the scriptures, which ascribe our salvation to the operations of grace, because grace has the chief hand therein; and without these various and necessary opera-
* See the remonstrances made by those who opposed the synod of Dort, whereby they plainly distinguish their opinions from the pelagians, and use this language which I have here represented. I wish all those christians in our age and nation, who profess to follow the opinions of the remonstrants, did but come so near to the doctrines of scripture, as the phrases and expressions of these men import.* | [{"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 XIV. 873
ons of grtce^ sinful man never would be converted and saved.
ome of the {nrofessed partisans of A have thus expressed
lemtelves*.
Thejtrst igsay of recenciUution. — R, who cannot entirely
riprove of the opinion of C, for the reasons which A has
iven, yet is as much displeased witli A^s opinion, notwith-
landing all the* excuses he has made ; because he fears, it
^ms, to contradict many of those express scriptures which ascribe
tie conversion, sanctification,- and salvation of men, so powcr-
illy, and plainly, and certainly, to God, and his Spirit, and his
race : And therefore he chuses another sentiment, which be
liuks may reconoile alt these difficulties ; f or he sup|>oses his
pinion to be more'obviously and evidently consistent with the
ix propositions before laid down, and to be much more agreea*
le to all the expressions of scripture, which are ur^cd both ou
tie aide of A and C : And ou this account it is more happily
nited, saith he, to ascribe to free grace its full glory, as well as
ftaintaiii the honours of God's moral government.
R*8 opinion therefore is this : He suf^oses that the fall of
san has so perverted his natural powers, thut inward effectual
;raceis necessary to save him ; b ut that the will of man, both in
ts first aud general turn from sin to repentance and holiness, as
rell as in all future acts of obedience, maintains its own liberty,
a a power free to act, or not to act : And that it shall never be
bus sovereignly, entirely, and irresistibly moved by God, the
Jl-wiee Governor of mankind, a» C imagines. But that,
hough there aro some powerful divine influences, both toward
he mind and the will, without which the man would never
*epent and be saved, yet the will is still a free faculty, and
IS such, is the only proper subject of moral government ; and
herefore its freedom to chuse good or evUy must be- always
inally left to its own determination, without which there would
)e no vice or virtue, nothing proper for reward or punishment,
nor for any moral subjection to a wise and righteous Creator and
Qovernor.
But since R believes the doctrine of particular persons elect-
ed to salvation, he goes a middle >vay to secure the salvation of
Christ to the particular persons designed, viz. R supposes, that
divine grace strikes such a new and perspicuous light into the
*
* lo repreientinjT the calvinii t and the armioian fchemeB here, I am not sen-
Mblc that 1 haye asciihed any oueopinioo to either of tbeui, but what I am sup-
ported in b y John Calvm and Fraocis Turretine on one tide, aud by Philip
Liaborch and the remoostrantg at the synod of Dort on the other tide. I grant
ithn been too ofien the practice of controvertial writert on the calfinistic tide,
to represent the arminiant in the pelagian f > rm ; and the writert of the armiuiaB
P*ny haye again represented all t*)e calyioists in the form of supralapsarians and
utiioiBiant: But this is the way to wiHeu the difisioat of the christian world^
M^inlaiDe the spirits of men a>(ainsl tbeir brcibreQ, «^d uqX VO t«c^iici\\tt ^«.^
*)ucb Rbaj bere MitewptrJ to do.
A a ;^ | watts_works_vol_4.pdf | 376 | 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 XIV.
378
ons of grace, sinful man never would be converted and saved. Some of the professed partisans of A have thus expressed themselves*.
The first way of recenciliation.—R, who cannot entirely approve of the opinion of C, for the reasons which A has given, yet is as much displeased with A’s opinion, notwithstanding all the excuses he has made; because he fears, it seems, to contradict many of those express scriptures which ascribe the conversion, sanctification, and salvation of men, so powerfully, and plainly, and certainly, to God, and his Spirit, and his race: And therefore he chuses another sentiment, which he thinks may reconcile all these difficulties; for he supposes his opinion to be more obviously and evidently consistent with the six propositions before laid down, and to be much more agreeable to all the expressions of scripture, which are urged both on the side of A and C: And on this account it is more happily united, saith he, to ascribe to free grace its full glory, as well as maintain the honours of God’s moral government.
R’s opinion therefore is this: He supposes that the fall of man has so perverted his natural powers, that inward effectual grace is necessary to save him; but that the will of man, both in its first and general turn from sin to repentance and holiness, as well as in all future acts of obedience, maintains its own liberty, as a power free to act, or not to act: And that it shall never be thus sovereignty, entirely, and irresistibly moved by God, the all-wise Governor of mankind, as C imagines. But that, though there are some powerful divine influences, both toward the mind and the will, without which the man would never repent and be saved, yet the will is still a free faculty, and such, is the only proper subject of moral government; and therefore its freedom to chuse good or evil, must be always finally left to its own determination, without which there would be no vice or virtue, nothing proper for reward or punishment, nor for any moral subjection to a wise and righteous Creator and Governor.
But since R believes the doctrine of particular persons elected to salvation, he goes a middle way to secure the salvation of Christ to the particular persons designed, viz. R supposes, that divine grace strikes such a new and perspicuous light into the
* In representing the calvinist and the arminian schemes here, I am not sensible that I have ascribed any one opinion to either of them, but what I am supported in by John Calvin and Francis Turretine on one side, and by Philip Limborch and the remonstrants at the synod of Dort on the other side. I grant it has been too often the practice of controversial writers on the calvinistic side, to represent the arminians in the pelagian form; and the writers of the arminian party have again represented all the calvinists in the form of supralapsarians and antinomians: But this is the way to widen the divisions of the christian world, and insane the spirits of men against their brethren, and not to reconcile them which R has here attempted 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}] | |
374 RUIN AND RECOTBEY) &C.
imind or iinderstaodtng: by iuperoatural ioflueocc, and aeU tl
great things of the gospel aod eternity iu Mich a powerl'ul an
bright view before the soul, as fully conviuces tlie judginent, to
such as God knows will eSoctually and certainly persuade tli
will, and all the following powers, to comply with the propotsl
of grace, both in the first actual turn of the heart or couversioi
as well as in all future good actions : And as be knows it w i
have this certain eflfect, so he designs it shalL
*^ T hus, says he, the will of man is left to enjoy its own na
tural freedom, and to chuse or refuse piety and happiness. 6o(
by a knowledge and foresight of all Uie natures and tempers c
luen, and all the events of things, and by concurring thi^s o
by the operations of his Spirit of grace, he does that by bi
grace, which he is certain will issue in the accomplishment of bi
own gracious designs ; and yet he does not make it uecessar
by any absolute physical influence. lie chuses some men to re
pentance and salvation from the beginning, he forms their iiaUi
ral powers, and he disposes of their providential circumstances I
life, so as lie foreknows will answer his gracious and eternal pur
poses ; he enlightens their understandings so powerfully by h i
grace and Spirit, that he, who knows their frame, is certain wi
finally persuade their wills to comply with the proposals and de
mands of his gospel. And thus his electing grace obtains its ori
ginal design, without constraining the will of man, or cutrcncbiu,
upon the honour of God's moral government.
And to speak yet further in a ]>hilosophical sense, ^' R su|i
poses the will of man to be so free and undeterminable bv bi
otlier powers, that he does not suppose it to be naturally and oc
cciisarily moved in tliis coni])Iiance, even by the light of the mind
but that it tcels itself persuaded and overcome in a moral wa;
by the ]>owerful motives and arguments which are set before tl
mind, and freely determines itself, and makes choice of tl
grace of God and salvation*.
And he adds further, " that all these scriptures before-roei
tioned, which C has alledged, may be sufficiently and happi
exjilained to maintain our own original sinfulness and impoteix
to all that is good, and to secure the necessity of divine grace
since he ack now ledges that without this divine sovereign iofli
ence or iliuminatiou of the mind, the will of man would uev*
be changed; and that God bestows this light or |>owerful ilb
luiuation on the soul, on pur{>ose to produce this divine cliaiu
on the will ; and he foreknows certainly, and designs that itshii
|)roducc it, t hough he does not make it necessary and irresistibl
rh(^ li^reat (iod may properly be said to convert the a<?«/J
change the heart or the ZLiil^ to regenerate the man^ to creaic
* Set thii mtitier explained mor^ at lar^**, id icclioo v^ of aa ** Bsf»T<
tAe Freedom of Will bovU iaU.ii fta4>lx^'' | watts_works_vol_4.pdf | 377 | 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 | mind or understanding by supernatural influence, and sets the great things of the gospel and eternity in such a powerful and bright view before the soul, as fully convinces the judgment, and such as God knows will effectually and certainly persuade the will, and all the following powers, to comply with the proposal of grace, both in the first actual turn of the heart or conversion as well as in all future good actions: And as he knows it will have this certain effect, so he designs it shall.
"Thus, says he, the will of man is left to enjoy its own natural freedom, and to chuse or refuse piety and happiness. God by a knowledge and foresight of all the natures and tempers of men, and all the events of things, and by concurring thus by the operations of his Spirit of grace, he does that by his grace, which he is certain will issue in the accomplishment of his own gracious design; and yet he does not make it necessary by any absolute physical influence. He chuses some men to repentance and salvation from the beginning, he forms their natural powers, and he disposes of their providential circumstances in life, so as he foreknows will answer his gracious and eternal purposes; he enlightens their understandings so powerfully by his grace and Spirit, that he, who knows their frame, is certain will finally persuade their wills to comply with the proposals and deeds of his gospel. And thus his electing grace obtains its original design, without constraining the will of man, or entrenching upon the honour of God's moral government.
And to speak yet further in a philosophical sense, "R suposes the will of man to be so free and undeterminable by his other powers, that he does not suppose it to be naturally and necessarily moved in this compliance, even by the light of the mind but that it feels itself persuaded and overcome in a moral way by the powerful motives and arguments which are set before the mind, and freely determines itself, and makes choice of the grace of God and salvation*.
And he adds further, "that all these scriptures before mentioned, which C has alledged, may be sufficiently and happily explained to maintain our own original sinfulness and impotence to all that is good, and to secure the necessity of divine grace since he acknowledges that without this divine sovereign influence or illumination of the mind, the will of man would never be changed; and that God bestows this light or powerful illumination on the soul, on purpose to produce this divine change on the will; and he foreknows certainly, and designs that it should produce it, though he does not make it necessary and irresistible. The great God may properly be said to convert the soul, to change the heart or the will, to regenerate the man, to create
* See this matter explained more at large, in section v, of an "Essay on the Freedom of Will both in God and Man." | [{"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 XIV. 375
new nature ttithin^ and to save a sinner , when he itrikes such t
mpematurfd light into the inindy m he certaioly knowi and in*
tends ahall finwy prevail over the will by moral influence or
pcnoMioD, though not by physical necessity^ or any overpower-
ng feroe, and absolute deteriuination*. ^' Thus, says he, divine
grace has its complete honour, for it is the first and supreme
mov^ in conversion, and without it no man would repent or
turn to God; and hereby also, God has all the honours of his
own government, in amoral way, over creatures that are en-*
doed vrith freedom of will to chuse or refuse their own hap*
piness.'*
If I were to give my sentiments in the matter, I must
confess I should like the opinion of R best, in as much as it
happily secures and confirms the salvation of such particular per«
SODS as God has chosen, without making machines of them ; f or
though R allows the grace of God to enligliten the mind, so
fiir as shall certainly gain a victory over the will, and persuade
h to repent, believe, and obey God, yet he supposes the will
is left still in its native freedom, which cannot be constrained^
or absolutely and necesMarily determined in its acts or volitions,
even by any ideas or perceptions of the mind, and he allows
them only the moral foi*ce of motives to persuade the will:
Thus the full honour of divine government, in all the moral
views of it, is sufficiently maintained, as well as the proper
freedom or liberty of the will of man ; and God bestows sal-
vation finally on those only who are persuaded to repent and ac*
cept of it. And herein lies the glory of God*s moral government,
that distributes rewards or punishments, according as men chusc
or refuse good or evil.
But I think there might be a little improvement made to
file sentiments of K thus : Is there not a great distinction to be
made between the habit, or the principle of holiness in the heart,
and the acts or exercises of it i n the life ? It is certain, there are,
or may be, infused habits or principles, as well as acquired ones :
As for instance ; the apostles had a habit of talking Hebrew or
syrO'Chaldaic as their native language, which was acquired by
learning from their childhood ; b ut they had an infused habit or
principle of speaking other strange languages; given them by
the supernatural power of God or In's Spirit, at the day of pente-
cost which they exercised immediately with great freedom, as re-
Uted in Acts ii. 4 — 11.
♦ Whereat some call thit grace irreihfihlff and lome prefer the word iniuper*
^U ; R rather cbut^es to call ii effectual^ which is a scriptural term ; and vkio^
riottf, which is faroi^red by ^lat. xii. 31. Chriit shaii biing forth judgmeni unio
tktoiy: which is ioterpreied, that he shall briog forth the knowledge of hisgonpel
anto victory over the nations : Or it may be explained, he oball bing forth the
jodgment of the mind finally to a victory over the will and a(l«c\\^tt%)m>^\^'Yw
> >ery near aJlusioD^ if uot tbe true Jiiterpretaliou ot vbe v^^cc* | watts_works_vol_4.pdf | 378 | 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 | new nature within, and to save a sinner, when he strikes such a supernatural light into the mind, as he certainly knows and intends shall finally prevail over the will by moral influence or persuasion, though not by physical necessity, or any overpowering force, and absolute determination*. "Thus, says he, divine grace has its complete honour, for it is the first and supreme mover in conversion, and without it no man would repent or turn to God; and hereby also, God has all the honours of his own government, in a moral way, over creatures that are endued with freedom of will to chuse or refuse their own happiness."
If I were to give my sentiments in the matter, I must confess I should like the opinion of R best, in as much as it happily secures and confirms the salvation of such particular persons as God has chosen, without making machines of them; for though R allows the grace of God to enlighten the mind, so far as shall certainly gain a victory over the will, and persuade it to repent, believe, and obey God, yet he supposes the will is left still in its native freedom, which cannot be constrained, or absolutely and necessarily determined in its acts or volitions, even by any ideas or perceptions of the mind, and he allows them only the moral force of motives to persuade the will: Thus the full honour of divine government, in all the moral views of it, is sufficiently maintained, as well as the proper freedom or liberty of the will of man; and God bestows salvation finally on those only who are persuaded to repent and accept of it. And herein lies the glory of God's moral government, that distributes rewards or punishments, according as men chuse or refuse good or evil.
But I think there might be a little improvement made to the sentiments of R thus: Is there not a great distinction to be made between the habit, or the principle of holiness in the heart, and the acts or exercises of it in the life? It is certain, there are, or may be, infused habits or principles, as well as acquired ones: As for instance; the apostles had a habit of talking Hebrew or syro-chaldaic as their native language, which was acquired by learning from their childhood; but they had an infused habit or principle of speaking other strange languages; given them by the supernatural power of God or his Spirit, at the day of pentecost which they exercised immediately with great freedom, as related in Acts ii. 4—11.
* Whereas some call this grace irresistible, and some prefer the word insuperable; R rather chuses to call it effectual, which is a scriptural term; and victorious, which is favored by Mat. xii. 21. Christ shall bring forth judgment unto victory: which is interpreted, that he shall bring forth the knowledge of his gospel unto victory over the nations: Or it may be explained, he shall bring forth the judgment of the mind finally to a victory over the will and affections, which in a very near allusion, if not the true interpretation of the place. | [{"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}] | |
376 RUIN AND RECOTERTi &C.
Now since there may be habits or prindplet of fiuUi, re-
pentance and holiness, infused or inwrought immediately by.
divine (.ower and grace, prior to all acts or exercises thereof;
why may we not suppose, that beside the principles of light ia«
fused into the mind, wtiereby the judgment is convinced, there
is an infused principle of holiness also formed or inwrought ui
the soul, in a physiical or supernatural manner, by the Spirit or
grace of God, which may excite and influence tlie will toward iti
acts or volitions, but not constrain it ? I mean, why may nottbe
divine power, which formed the soul, give it a propensity or
habitual inclination to what is good, liko that which Adam had
the first moment of his crealion, though in a lower degree?
This is part of the image of God which he had at first, sod
wliich is now to be reneyccd in man: And as this principle
was an infused habit in Adam, .why may it not be so in every
true convert now ? And further as this did not necessitate
the acts of the wilPto obedience, even in the day of inno-
cence, so neither doth it now ; but only gives it a disposition
toward actual repentance and obedience, faith and holiness,
at proper occasions : And 1 think this may very well be
called lu'W creation, regeneration, ov resurrection from the dead,
in the scriptural sense. I do not see that tliis concession destroys
the moral government of God over man now, any more than it
did over Adam in his innocence, and especially since all moral
government halh its special roi^ard to the actions wrought byihe
soul, ratlicr than to the habits or princi))les which are in it ; prin-
ciples and habits neither are nor can be directly under the com-
mand oi t he will, as all actual volitions or actions are, which are
therefore most properly subject to moral regulations. I think all
the rest of R's sentiments may stand just as he proposed them.
1 acknowledge, that there arc several texts of scripture,
which, in tlieir literal sense, seem to speak the language of C,
wherein the ruin of our nature, and its impotence to all that it
good, is set forth in its strongest light, by the metaphors of
blindness, and death in trespasses and sins : And the sovereignty
of divine grace is described in its brightest^ and most sovereign
and insuperable in il nonces. Hut still I cannot help querying, as
both A and 11 do, whether this literal sense of those words^ this
absolute and necessary determination both of the mind and will^
and all the pov^ers of man in its first conversion, and In all
future good actions, does not detract too much from God's moral
government of the world ? And whether all these metaphors and
emblems, and bright ri'presentations of scripture, may not be
sufficiently interpreted in plain language, and their proper sense,
aceonh'ng to the explication of the grace of God, and its eftica^
eious influences, which R has made ; especially if we take in the
almighty iniusiou of a supernatural habit of hohuess ; always | watts_works_vol_4.pdf | 379 | 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 since there may be habits or principles of faith, repentance and holiness, infused or inwrought immediately by divine power and grace, prior to all acts or exercises thereof; why may we not suppose, that beside the principles of light infused into the mind, whereby the judgment is convinced, there is an infused principle of holiness also formed or inwrought in the soul, in a physical or supernatural manner, by the Spirit or grace of God, which may excite and influence the will toward its acts or volitions, but not constrain it? I mean, why may not the divine power, which formed the soul, give it a propensity or habitual inclination to what is good, like that which Adam had the first moment of his creation, though in a lower degree?
This is part of the image of God which he had at first, and which is now to be renewed in man: And as this principle was an infused habit in Adam, why may it not be so in every true convert now? And further as this did not necessitate the acts of the will to obedience, even in the day of innocence, so neither doth it now; but only gives it a disposition toward actual repentance and obedience, faith and holiness, at proper occasions: And I think this may very well be called new creation, regeneration, or resurrection from the dead, in the scriptural sense. I do not see that this concession destroys the moral government of God over man now, any more than it did over Adam in his innocence, and especially since all moral government hath its special regard to the actions wrought by the soul, rather than to the habits or principles which are in it; principles and habits neither are nor can be directly under the command of the will, as all actual volitions or actions are, which are therefore most properly subject to moral regulations. I think all the rest of R’s sentiments may stand just as he proposed them.
I acknowledge, that there are several texts of scripture, which, in their literal sense, seem to speak the language of C, wherein the ruin of our nature, and its impotence to all that is good, is set forth in its strongest light, by the metaphors of blindness, and death in trespasses and sins: And the sovereignty of divine grace is described in its brightest, and most sovereign and insuperable influences. But still I cannot help querying, as both A and R do, whether this literal sense of those words, this absolute and necessary determination both of the mind and will; and all the powers of man in its first conversion, and in all future good actions, does not detract too much from God’s moral government of the world? And whether all these metaphors and emblems, and bright representations of scripture, may not be sufficiently interpreted in plain language, and their proper sense, according to the explication of the grace of God, and its efficacious influences, which R has made; especially if we take in the almighty infusion of a supernatural habit of holiness; always | [{"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}] | |
QUESmON XIY. S77
umbering that R allows the divine influences on the diind to
> great, as he knows will certainly persuade the will to re-
and accept of grace, and designs that it shall have this
t, though not in a way of resistless force and necessity,
why may not this sufficiently answer those scriptures which
t God's working in us both to wilt afid to do of his good
rure ? Phil. ii. 13.
On the other hand, I question whether the opinions of A
; ever been easily and plainly reconciled with such a naulti-
of scriptures, whidi the followers of C produce in the
Qce of their opidions concerning divine grace. However it
I think the sentiments both of A, C, and R, may, in soma
able measure, be reconciled to all the six propostious 1 laid
a at first : at least they all declare they design them to be so ;
gb perhaps some of them are more easily and happily suited
me of these propositions, and oUiers do best consist with the
of them. Thus much for the first part of this discourse.
The itcond watf of reconciliation. — A further principle of
sciliation between A, C, and R, is now in my thoughts,
it i s this : Let us enquire whetlier the sentiments of A, at
as of R and C, do not imply and suppose the certain desig-
•n of certain persons to a final salvation ; and consequently
her A has any reason to cast any reproaches upon the doc*
of particular election and special grace, since his own sen-
Qts will lead very nearly to the same doctrine. This will
ar by the fuilovving steps of enquiry :
1. l^oth not A supiK)se, that the providential transactions of
le power and ^race, in the formation of the natural powers
rery man, and the disposal of the circumstances of any mao*9
under pious parents, or an useful ministry, or occasional
ersation, ike, were designed by the great God, as helps and
urns towards the repentance and salvation of those that are
d ?
2. Does not A allow of such operations of grace, by illuroi-
»n and suasion of the mind and will, as the great God sees
! not only sufficient, but necessary under the present dreadful
^neracy of man, toward the conversion and salvation of those
are saved, even though they proceed no farther than to leave
m\\ of man in a state of balancing indifference, to accept or
se the offered grace ?
3. Does not A likewise admit these operations of grace to be
ted with a friendly design towards Uiese men, to facilitate
* f aith and repentance, and make the way plainer and easier
mis their salvation ? And does he not grant that God is best
scd, when such a person repents and accepts of his gospel
>rding to bis kind designs ?
4. Docs ho not al$o helieye, that the UessieA Oc)^ lot^^^^^ | watts_works_vol_4.pdf | 380 | 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 XIV.
Remembering that R allows the divine influences on the mind to great, as he knows will certainly persuade the will to re- and accept of grace, and designs that it shall have this t, though not in a way of resistless force and necessity. Why may not this sufficiently answer those scriptures which God’s working in us both to will and to do of his good sure? Phil. ii. 13.
On the other hand, I question whether the opinions of A ever been easily and plainly reconciled with such a multi- of scriptures, which the followers of C produce in the face of their opinions concerning divine grace. However it I think the sentiments both of A, C, and R, may, in some able measure, be reconciled to all the six propositions I laid at first: at least they all declare they design them to be so; high perhaps some of them are more easily and happily suited some of these propositions, and others do best consist with the of them. Thus much for the first part of this discourse.
The second way of reconciliation.—A further principle of conciliation between A, C, and R, is now in my thoughts, it is this: Let us enquire whether the sentiments of A, as was of R and C, do not imply and suppose the certain design of certain persons to a final salvation; and consequently her A has any reason to cast any reproaches upon the doc- of particular election and special grace, since his own sen- ents will lead very nearly to the same doctrine. This will bear by the following steps of enquiry:
1. Doth not A suppose, that the providential transactions of the power and grace, in the formation of the natural powers every man, and the disposal of the circumstances of any man’s under pious parents, or an useful ministry, or occasional perservation, &c. were designed by the great God, as helps and sums towards the repentance and salvation of those that are d?
2. Does not A allow of such operations of grace, by illumination and suasion of the mind and will, as the great God sees not only sufficient, but necessary under the present dreadful generacy of man, toward the conversion and salvation of those are saved, even though they proceed no farther than to leave will of man in a state of balancing indifference, to accept or use the offered grace?
3. Does not A likewise admit these operations of grace to be used with a friendly design towards these men, to facilitate faith and repentance, and make the way plainer and easier words their salvation? And does he not grant that God is best used, when such a person repeats and accepts of his gospel ordering to his kind designs?
4. Does he not also believe, that the blessed God foresees | [{"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}] | |
878 RUIN AND RECOVERY, &C.
and foreknows that these men, by the free use of their natural
powers, thus far assisted by divine grace, will be finally and
effectually persuaded to believe^ and repent j and be saved ?
5. Has not the blessed God, who kyiows all his own worb
from the beginning, desi^^ned from eternity to bestow all these
advantages on those particular persons, and to carry them eo so
far, that lie foresees their rcpc^ntance and salvation will be the
certain consequences of this his grace, though not the necessary
effects of it ?
6. I would ask, whether if the blessed. God gives so roach
outward and inward grace to certain men, as he foresees and
knows will be certainly improved by them to their salvation, and
without which they could not repent and be saved, may it not be
properly said, that God designs the salvation of these particular
persons that he elects or chuses them unto eternal life*, that lie
converts and brings them to repentance by his grace, and that be
stands justly entitled to their everlasting praises, as the supreme
and certain author of their faith and repentance, and salvation ?
In the last place then, may I not enquire whether or no it
be not consistent with A*s own opinions in the main, to allow those
expressions of scripture their proper force and meaning, which
speak of God's election of men to salvation, of his chusing tkm
in Christ Jesus, of his giving them to Christ, of his bestoidng
faith and repentance upon them, preserving or keeping them by
his power unto salvation, and conducting them safely onward to
happiness ? And whether it will not be much more natural and
easy, to interpret such scriptures concerning the election, con-
version and salvation of particular persons, than to put a strain
and force upon some of them, and to interpret them only con-
cerning his g iving the outward means of grace to a nation or a
people, or chusing the heathen nations in general to be ac-
quainted witli his salvation, without the application of it to any
particular person whatsoever ?
I would fain enquire, whether or no, if serious christians
are hut desirous and inclined to come as near to each other tf
tliey can, in their sentiments of divine things, if they are but
willing to be reconciled to one another, as far as the present
darknesses and diniculties will allow of; I suy, whether they
may not einbrace one another heartily, and unite so far in their
sentimeuts as 1 liave represented ? This will take away a thou-
sand cavils and contentions, and a tliousand unchristian re-
proaches, from the lips and pens of those who worship the »aoie
(lod, believe in the same Saviour, hope for the operations of t he
same blessed Spirit, and d<'sire to ascribe their salvation to lb6
same grace of God, who is blessed Jor evermore ? Amen.
* Afay not the wnrd^ oC S . V i^vA; ^om. xui. '29. be per/ecUj applied w
this tchcf/ne, uhom he /'rtKncm h4 oUo did pTed«*Un*W, Ij.'t. | watts_works_vol_4.pdf | 381 | 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 foreknows that these men, by the free use of their natural powers, thus far assisted by divine grace, will be finally and effectually persuaded to believe, and repent, and be saved?
5. Has not the blessed God, who knows all his own works from the beginning, designed from eternity to bestow all these advantages on those particular persons, and to carry them on so far, that he foresees their repentance and salvation will be the certain consequences of this his grace, though not the necessary effects of it?
6. I would ask, whether if the blessed God gives so much outward and inward grace to certain men, as he foresees and knows will be certainly improved by them to their salvation, and without which they could not repent and be saved, may it not be properly said, that God desigus the salvation of these particular persons that he elects or chuses them unto eternal life*, that he converts and brings them to repentance by his grace, and that he stands justly entitled to their everlasting praises, as the supreme and certain author of their faith and repentance, and salvation?
In the last place then, may I not enquire whether or no it be not consistent with A’s own opinions in the main, to allow those expressions of scripture their proper force and meaning, which speak of God’s election of men to salvation, of his chusing them in Christ Jesus, of his giving them to Christ, of his bestowing faith and repentance upon them, preserving or keeping them by his power unto salvation, and conducting them safely onward to happiness? And whether it will not be much more natural and easy, to interpret such scriptures concerning the election, conversion and salvation of particular persons, than to put a strain and force upon some of them, and to interpret them only concerning his giving the outward means of grace to a nation or a people, or chusing the heathen nations in general to be acquainted with his salvation, without the application of it to any particular person whatsoever?
I would fain enquire, whether or no, if serious Christians are but desirous and inclined to come as near to each other as they can, in their sentiments of divine things, if they are but willing to be reconciled to one another, as far as the present darknesses and difficulties will allow of; I say, whether they may not embrace one another heartily, and unite so far in their sentiments as I have represented? This will take away a thousand cavils and contentions, and a thousand unchristian reproaches, from the lips and pens of those who worship the same God, believe in the same Saviour, hope for the operations of the same blessed Spirit, and desire to ascribe their salvation to the same grace of God, who is blessed for evermore? Amen.
* May not the words of St. Paul; Rom. viii. 29. be perfectly applied to this scheme, whom he foreknew he also did predestinate, &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}] | |
QUESTION XV. S9«
Quest. XV. — What tithe State and ConrlUion of the Heathens^
who have never heard of the Gospel^ or have utterly forgot
and lo9t all I^otices oj it ?
It is oot to be doubted that the gospel has been twice
preached to all mankind: first by Adam to his family, which
came from the mouth of God, who promised the seed of the
troman to become a Saviour ; and then by Noah, who was a
preacher of right eousnesSy and doubtless of grace also, to his
three sons Shem, Ham, and Japhcth. Now Adam and Noah
were the fathers of all mankind, bdbrc and since the flood : And
in the early ages it is evident, that the knowledge of the true
Ood and religion, in Hoinv degrees of it, did continue in several
families of Noah^s sons for a considerable time ; such as the
fiimiiies of Molchizedek king of Salem, Abimelech king of
Gerar, Job in the land of Uz, and his four friends, and nianj
others. And whosoever in following ages retatned so much
knowledge of Ciod and his promised mercy, as to engage them
in repentance of all their itinH, in faith or de|>endence on divine
grace, and in new obedience to the will of (jo<l, might obtain
salvatioii. How many or how few these were, and what fiivour-
able allowances God miglit make, and otiier enquiries relating
to this subject, may be found more larg(*ly discoursi'd of in a
treatise entitled, a Caveat acraiast Infidelity^ and in a book
called, The Strength and Weakness of J I a man Reason y b oth
published a few years ago. Nor do 1 know how to explain and
determine the questions relating to thin subject, in a more con-
spicuous manner, than those two writings have done it ; so that
Ichuse to ask the favour oi my readers to seek their satisfactioa
in those discourses.
However, concerning the heatliens, I may venture to de-
liver one plain and certain truth, because it i s manitestly founded
upon scripture ; and that is, since the corruption of nature
through all mankind is so great and deplorable, since the hope
of recovery, by the Covenant of grace, liath only tliose faint and
feeble discoveries of it made to the heathens, which the general
goodness and long-suffering of God might atlbrd them, and since
they have no outward call from the word to repentance and hope,
it i s evident that the righteous God will intlict but small punish-
ment upon such heathen sinners, in comparison of those who
ihall fkil undertime express sentence of damnation, for having
neglected or resisted the grace of the gospel, which has been
pablislied to them by Jesus Christ or the apostlea, or by any dis-
coveries of t he things of tlie New Testament, id the nations or
ages where they have lived. And thus our Lord himself de-
clares, when he denoiinoes his heavy woes against Chorazin^
Bethsaida, and Capernaum ; and as8iris^ that the \i«iuv%U\w^\\v^
of Tyre and Sia'oft, Sijdom and (jomoirah^ shall be tolcvabU'vA | watts_works_vol_4.pdf | 382 | 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. XV.—What is the State and Condition of the Heathens, who have never heard of the Gospel, or have utterly forgot and lost all Notices of it?
It is not to be doubted that the gospel has been twice preached to all mankind: first by Adam to his family, which came from the mouth of God, who promised the seed of the woman to become a Saviour; and then by Noah, who was a preacher of righteousness, and doubtless of grace also, to his three sons Shem, Ham, and Japheth. Now Adam and Noah were the fathers of all mankind, before and since the flood: And in the early ages it is evident, that the knowledge of the true God and religion, in some degrees of it, did continue in several families of Noah’s sons for a considerable time; such as the families of Melchizedek king of Salem, Abimelech king of Gerar, Job in the land of Uz, and his four friends, and many others. And whosoever in following ages retatned so much knowledge of God and his promised mercy, as to engage them in repentance of all their sins, in faith or dependence on divine grace, and in new obedience to the will of God, might obtain salvation. How many or how few these were, and what favourable allowances God might make, and other enquiries relating to this subject, may be found more largely discoursed of in a treatise entitled, a Caveat against Infidelity, and in a book called, The Strength and Weakness of Human Reason, both published a few years ago. Nor do I know how to explain and determine the questions relating to this subject, in a more conspicuous manner, than those two writings have done it; so that I chuse to ask the favour of my readers to seek their satisfaction in those discourses.
However, concerning the heathens, I may venture to deliver one plain and certain truth, because it is manifestly founded upon scripture; and that is, since the corruption of nature through all mankind is so great and deplorable, since the hope of recovery, by the covenant of grace, hath only those faint and feeble discoveries of it made to the heathens, which the general goodness and long-suffering of God might afford them, and since they have no outward call from the word to repentance and hope, it is evident that the righteous God will inflict but small punishment upon such heathen sinners, in comparison of those who shall fall under the express sentence of damnation, for having neglected or resisted the grace of the gospel, which has been published to them by Jesus Christ or the apostles, or by any discoveries of the things of the New Testament, in the nations or ages where they have lived. And thus our Lord himself declares, when he denounces his heavy woes against Chorazin, Bethsaida, and Capernaum; and asserts, that the punishments of Tyre and Sidon, Sodom and Gomorrah, shall be tolerable 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}] | |
to
880 RtIN AND RECOVERYi &C.
xomparison cf those who shall be found sinners against the clear
gnd express publication of the gospel^ at -the great judgment
day; Mat. xi. 20—24.
The testimony of St. Paul ; A cts XTii. 30. seems also to
BuppoU the same opiiiioD, wliere he tells us, that Gpd winked at
those timeSf at this ignorancey whereio the heathen and idolatroun
nations li^ed before the manifestation of the gospel. The word
vTei^h^att doth not mean that he let them go without punishment,
for, Rom. ii. 9, 12. Tribulation and anguish will Jail upon eiery
§oul that doth evilf uhether Jew or Gentile. Those who luive
sinned without laWy shall perish without law: But God took
but little notice of them with an eye of punishing justice, in
comparison of those who shall hear of those solemn calls to re*
pentance which are now given to men by the gospel of Christi
and the preaching of the judgment of tlie world by him. Thus
every sinner's puuislrinent in the other world, shall stand in an
exact proportion to the aggravation of the sins they have com-
mitted, considered together with the diflTerent degrees of l\s;\ii
and knowledge they have received. Divine justice will mea-
sure out to every one their righteous proportions, with perfect
exactess.
Quest. XVI. — Ulfai will be the State and Condition of that
large Part of Mankind ZQho die in Infanci/y uiuler any of
the Dispensations of the Covenant of Graced
Answer. It is a very large part of mankind, indeed, that
dies in the infant state, before tiny arrive at any capacity to
know God or their duty, virtue or vice, and therefore they can-
not be charged with actual sin, or rewarded for actual obedi-
ence. If w e may judge by the yearly bills of mortality*, we
find more than a third part of tlie race of man dying before they
arrive at two years old, and about half before five : A dreadful
devastation of nature ! A wide spectacle of ruin, difTused over
all nations and ages, by the sin of their common father !
It is true, we cannot tell at what age of life, or at what de-
grees of g rowiug reason, the great God will appoint children to
stand upon their own foot, and will deal with them as rational
* Perhap.« it will be said, that the bills of mortality io or near Londoo, are
ito snfficieot rule to judge of tbe deaths of mankiad in general, because moiti-
tades of young emtures die there for want of air and convenieoref of I'f'^
But let it be rcnfiembered also» that io tbe savage nations of A»i a , A frica *o^
Arw^rica, there are more of those young crealure« die fi)r want of due cur*-! »«■
for w,*nt aUo of the methoda of human skill to relinve the diseases of chiW''"*
and bv this means somn of \\\**. savaga countries are almost depopulated»and tbt
jiaffV>n/i dejtroyedi af( travellers inform us. So that take all oiankiud togelber,
»^f} i an n^ady to tbisk iht liU's of murtalit^, \^ and near Loudon, id«J P^'^^
ae»rlf yield us a jtt»l c:*\cuUv\oa tll^ \o VV\\» maXVAt. | watts_works_vol_4.pdf | 383 | 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 | comparison of those who shall be found sinners against the clear and express publication of the gospel, at the great judgment day; Mat. xi. 20—24.
The testimony of St. Paul; Acts xvii. 30. seems also to support the same opinion, where he tells us, that God winked at those times, at this ignorance, wherein the heathen and idolatrous nations lived before the manifestation of the gospel. The word doth not mean that he let them go without punishment, for, Rom. ii. 9, 12. Tribulation and anguish will fall upon every soul that doth evil, whether Jew or Gentile. Those who have sinned without law, shall perish without law: But God took but little notice of them with an eye of punishing justice, in comparison of those who shall hear of those solemn calls to repentance which are now given to men by the gospel of Christ, and the preaching of the judgment of the world by him. Thus every sinner's punishment in the other world, shall stand in an exact proportion to the aggravation of the sins they have committed, considered together with the different degrees of light and knowledge they have received. Divine justice will measure out to every one their righteous proportions, with perfect exactess.
QUEST. XVI.—What will be the State and Condition of that large Part of Mankind who die in Infancy, under any of the Dispensations of the Covenant of Grace?
Answer. It is a very large part of mankind, indeed, that dies in the infant state, before they arrive at any capacity to know God or their duty, virtue or vice, and therefore they cannot be charged with actual sin, or rewarded for actual obedience. If we may judge by the yearly bills of mortality*, we find more than a third part of the race of man dying before they arrive at two years old, and about half before five: A dreadful devastation of nature! A wide spectacle of ruin, diffused over all nations and ages, by the sin of their common father!
It is true, we cannot tell at what age of life, or at what degrees of growing reason, the great God will appoint children to stand upon their own foot, and will deal with them as rational
* Perhaps it will be said, that the bills of mortality in or near London, are no sufficient rule to judge of the deaths of mankind in general, because multi-tudes of young creatures die there for want of air and conveniences of life. But let it be remembered also, that in the savage nations of Asia, Africa and America, there are more of those young creatures die for want of due care, and for want also of the methods of human skill to relieve the diseases of children, and by this means some of the savage countries are almost depopulated, and the nations destroyed; as travellers inform us. So that take all mankind together, and I am ready to think the bills of mortality, in and near London, may pretty nearly yield us a just calculation as to this matter. | [{"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 XTI. 881
»tures, as intelligent ^nd free a^entfi, aceordini^ to their own
rsonal actions and behaviour. Some perhaps shall sooner be
judged capable and sufficient to act for themselves, ami shall
dealt with according to tlieir own moral conduct, and some
icli later ; and both according to their decrees of capacity i9
ozpy to cnusty and to refuse good or evil. But this season is
lown only to God himself, and the Judge of all the earth tcUt
right; Gen. xviii. 25.
In the' mean time, while they are deemed infants, and have
I p ersonal sin or obedience of their own, but only lie under the
ntencc of death for the sin of Adam, so far as it is imputed to
em, let us not senJF any of their little souls into a separate
ite of torment, as soon as death has seized tlieir bodies, with-*
It an express divine warrant: Nor let ns raise up their bodies
^in from the dead, and then doom them, soul and iMMly, to
tense anguish and everlasting fire and sorrow, merely for
dam's sin, unless we can find some very evident sentence of
is kind passed upon tliem in the word of God. The equity
id the compassion of a God, so far as we can judge of it by
le light of reason, would not inflict so severe and eternal a
inishniciit on these Jitlle creatures, who are personally innocent
' free from actual sin : And unless we can find some divine
>velation that pronounces it with great strength and evidence,
t us not so far contradict tlic gentler dictates of nature and
;ason, as to assert tliis opinion tor truth, nor impose it on oiur
Kii belief, nor on the belief of otliers. l^et us try then, whe-
ler we cannot find out some milder punishment for their share
' the guilt of Adam, in the bible. May we not humbly sup-
>se, that a most wise, most righteous, and most merciful God,
ill deal with them according lo the following principles, de-
ved partly from the scriptures, and pai ;ly from the reason of
lings ?
Principle I. As the cliildren of men hud all been bom inno-
^nt and happy, and had worn out their infant state in innocence
id happiness, if Adam thoir father and surety had stood iirm in
is o bedience ; so l)y his fall and ili«obedicnce to God, we liave^
Iready ])roved that they are all involved with him in so nmchof
19 guilt and misery, fla that they come into the world with natures
>rrupted and vitiated, both with the principles of siu andseetts
I d eath : This we have shewn before : And thoy are exposed
ereby to death, that is, to the common and everlasting forfei-
ire of all tho^e blesisings, and ail that life and existence, both
t* s oul and body, which God had freely given tbcm : Seeques*
on XI. section ill. of eternal death. And as for the execu-
on of this general sentence, we find it so far executed on
lildren, that they suffer the pains and agonies of mortallv.^^ ^\v&.
t l ast bodily d^ath ; though they have not umied)V\va\.\^^ ^«^- | watts_works_vol_4.pdf | 384 | 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 | features, as intelligent and free agents, according to their own personal actions and behaviour. Some perhaps shall sooner be judged capable and sufficient to act for themselves, and shall dealt with according to their own moral conduct, and some much later; and both according to their degrees of capacity to sow, to chuse, and to refuse good or evil. But this season is known only to God himself, and the Judge of all the earth will right; Gen. xviii. 25.
In the mean time, while they are deemed infants, and have a personal sin or obedience of their own, but only lie under the sentence of death for the sin of Adam, so far as it is imputed to them, let us not send any of their little souls into a separate state of torment, as soon as death has seized their bodies, without an express divine warrant: Nor let us raise up their bodies again from the dead, and then doom them, soul and body, to intense anguish and everlasting fire and sorrow, merely for Adam's sin, unless we can find some very evident sentence of his kind passed upon them in the word of God. The equity and the compassion of a God, so far as we can judge of it by the light of reason, would not inflict so severe and eternal a punishment on these little creatures, who are personally innocent free from actual sin: And unless we can find some divine revelation that pronounces it with great strength and evidence, it us not so far contradict the gentler dictates of nature and reason, as to assert this opinion for truth, nor impose it on our own belief, nor on the belief of others. Let us try then, whether we cannot find out some milder punishment for their share in the guilt of Adam, in the bible. May we not humbly suppose, that a most wise, most righteous, and most merciful God, will deal with them according to the following principles, derived partly from the scriptures, and partly from the reason of things?
Principle I. As the children of men had all been born innocent and happy, and had worn out their infant state in innocence and happiness, if Adam their father and surety had stood firm in its obedience; so by his fall and disobedience to God, we have already proved that they are all involved with him in so much of his guilt and misery, as that they come into the world with natures corrupted and vitiated, both with the principles of sin and seeds of death: This we have shewn before: And they are exposed thereby to death, that is, to the common and everlasting forfeiture of all those blessings, and all that life and existence, both of soul and body, which God had freely given them: See question XI. section III. of eternal death. And as for the execution of this general sentence, we find it so far executed on children, that they suffer the pains and agonies of mortality, and last bodily death; though they have not sinned, that is, per- | [{"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}] | |
S8S RCIN AND RECOVERTy &C.
•bnnlly Mid actually, after the similitudr of Jdafti^a framgm^
siony9L% in Rom. v.' 14. and there tbe scripture ieavca ibem, that
is, in dcuth and the ^rave.
II. It has been panted, thai the actual and personal sin of
Adam, might provoke his Maker so far, as to continue his soul
in its natural immortality after his bodily life was forfeited and
finished ; and this is because he was a personal ^nd actual sin-
ner :A nd God may see it divinely proper, that he should suffer
long anguish of conscience, tribulation aud wrath after death,
acconiing to the aggravation of his personal crime^ that is, upon
supposition that he accepted not the covenant of ^race : Yet it
does not follow, that the great God will pwish the mere imputed
guilt of his infant posterity in so severe a manner ; or that he
will continue their souls in being, whose whole life and being is
forfeited by Adam^s sin, and that he will give them Uieir being,
and life again, and fix them in an inunortal state, merely to
make them suffer long anguish and endless misery for the sin of
Adam. Nor is this severity any where taught us in the word of
God ; and 1 am well assured, that our reasonings from the good-
ness and equity of God will incline us to judge more favourably
of his sentence upon infants, and will lead us to the milder and
softer side of the question, as 1 intimated before.
III. There is one very good reason to suppose that the great
God will resume the forfeited life and existence of the souls of
children as well as of their bodies, and will not continue their
immortal spirits to sufler tormenting punishment for ever ; b ecause
having no personal sin, they can have no anguish of conscience,
nor inward vexaticm : They cannot suffer any self re])roache8
for sin, for they have committed none : Nor can this be conveyed
to them by any imputed guilt of Adam, though it is a very great
part of the punishment of souls for actual sin, as being the natu-
ral etFt'ct of personal transgression and guilt. If therefore they
are punished for Adam's sin in another world, it must probably
be by actual pains and torments inflicted on them by God himself,
since the most natural cff*ects of sin, that is, guilt and anguish of
eonsciencr, cannot reach them : And is it agreeable to the nature
and mercy of a God to inflict such positive and endless pains or
tornientH with his own hand, on such little creatures, who are
free from all personal iniquity, and have no other crime but that
they were born of Adam ?
IV. If you should imagine that the mere sense of the loss
of God's iavour, withont any actual inflictions of pain, is all the
puiiishntent that children shall suffer in their souls ; tell me hovr
that ran be without some positive and actual agency of God in it ?
For unless God, son>e way or other, give them a sense what his
favour is^ and what is the loss of it, how can they have this
knowledge ? 'And 8\i\cct\\c^ \ml\^\ml\^ wA.Nxs^duxtUis world | watts_works_vol_4.pdf | 385 | 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 | sonally and actually, after the similitude of Adam's transgression, as in Rom. v. 14. and there the scripture leaves them, that is, in death and the grave.
II. It has been granted, that the actual and personal sin of Adam, might provoke his Maker so far, as to continue his soul in its natural immortality after his bodily life was forfeited and finished; and this is because he was a personal and actual sinner: And God may see it divinely proper, that he should suffer long anguish of conscience, tribulation and wrath after death, according to the aggravation of his personal crime, that is, upon supposition that he accepted not the covenant of grace: Yet it does not follow, that the great God will punish the mere imputed guilt of his infant posterity in so severe a manner; or that he will continue their souls in being, whose whole life and being is forfeited by Adam’s sin, and that he will give them their being and life again, and fix them in an immortal state, merely to make them suffer long anguish and endless misery for the sin of Adam. Nor is this severity any where taught us in the word of God; and I am well assured, that our reasonings from the goodness and equity of God will incline us to judge more favourably of his sentence upon infants, and will lead us to the milder and softer side of the question, as I intimated before.
III. There is one very good reason to suppose that the great God will resume the forfeited life and existence of the souls of children as well as of their bodies, and will not continue their immortal spirits to suffer tormenting punishment for ever; because having no personal sin, they can have no anguish of conscience, nor inward vexation: They cannot suffer any self-reproaches for sin, for they have committed none: Nor can this be conveyed to them by any imputed guilt of Adam, though it is a very great part of the punishment of souls for actual sin, as being the natural effect of personal transgression and guilt. If therefore they are punished for Adam’s sin in another world, it must probably be by actual pains and torments inflicted on them by God himself, since the most natural effects of sin, that is, guilt and anguish of conscience, cannot reach them: And is it agreeable to the nature and mercy of a God to inflict such positive and endless pains or torments with his own hand, on such little creatures, who are free from all personal iniquity, and have no other crime but that they were born of Adam?
IV. If you should imagine that the mere sense of the loss of God’s favour, without any actual inflictions of pain, is all the punishment that children shall suffer in their souls; tell me how that can be without some positive and actual agency of God in it? For unless God, some way or other, give them a sense what his favour is, and what is the loss of it, how can they have this knowledge? And since they have have not lived in this world | [{"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 XVL S8S
long enough to acquire any ideas of a God, a creature, a law^
tbeaifice and transgression y sin and duiUj the favour of Gody the
\os$ of his favour y p unishmenty i^c. it is hardly 'to be supposed,
Ibat the blessed God will furuish them with these ideas in m
hture state of immortality, merely and for no other reason but to
nake them feel their misery in their eternal loss of the divine
avour ; and that on no other account, but for having been once
K>rii into this world in an unhappy relation to Adam, the actual
anner. Those short miseries which end with life, are much more
iaay to be accounted for upon the foot of divine resentment for
ldam*s sin than any everlasting paint. .
The late learned Doctor Ridgley indeed, in his Discourses
>f Original Sin, with modesty and ingenuity has represented
tills sentiment to the world : And I cannot but declare myself so
far of his opinion, that the blessed God will not impress on them
these ideas of divine things, nor shew the souls of infants in the
other world what are those powers and pleasures which they
have lost by Adam's sin, on pur|>ose only to torment those little
creatures, who never knew what sin was, nor ever sinned against
God in their wills, by actual personal disobedience. But where-
as Doctor Ridgley supposes the immortal existence of such infant
souls in a sort of stupid ignorance or insensibility, which the
scripture no where intimates, I think it is much more natural
and reasonable to suppose, that God will deprive both body and
soul of life which Adam had forfeited for himself and for them,
according to the first threatening of death : And since the book
of scripture has not revealed it, I cannot find it in the bookof
reason, nor can I conceive what end it can attain in divine pro-
vidence, to c ontinue so many millions of infant souls in an eter-
nal state of stupor : Is it agreeable to the conduct of infinite
wisdom, and the government of a God, to maintain such an
innumerable multitude of ideots, equal in number to almost all
the rest of the human race, in a long endless duration, and to
reign over such an immense nation of senseless and thoughtless
immortals ? I add yet further, it is very hard to understand
how a human soul, which 1 c annot conceive of but as a thinking
being, should exist without any ideas at all, and that for eternal
ages. Upon the whole therefore, the state of non-existence, to
which we here suppose them to be reduced after death, is much
more probable, being the least demerit of i([nputed sin, or an
everlasting forfeiture of life, and a sort of endless punishment
without pain.
V. Neither have we any intimations from scripture, that all
the bodies of infants will be raised again at the great day, in
order to come into judgment: And if we will suffer ourselves to
tliink and judge without prejudice, we may find it h ighly probable,
that there are many thousands of infant bodies, which will never | watts_works_vol_4.pdf | 386 | 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 XVI.
long enough to acquire any ideas of a God, a creature, a law, obedience and transgression, sin and duty, the favour of God, the loss of his favour, punishment, &c. it is hardly to be supposed, that the blessed God will furnish them with these ideas in a future state of immortality, merely and for no other reason but to make them feel their misery in their eternal loss of the divine favour; and that on no other account, but for having been once born into this world in an unhappy relation to Adam, the actual manner. Those short miseries which end with life, are much more easy to be accounted for upon the foot of divine resentment for Adam’s sin than any everlasting pains.
The late learned Doctor Ridgley indeed, in his Discourses of Original Sin, with modesty and ingenuity has represented this sentiment to the world: And I cannot but declare myself so far of his opinion, that the blessed God will not impress on them these ideas of divine things, nor shew the souls of infants in the other world what are those powers and pleasures which they have lost by Adam’s sin, on purpose only to torment those little creatures, who never knew what sin was, nor ever sinned against God in their wills, by actual personal disobedience. But whereas Doctor Ridgley supposes the immortal existence of such infant souls in a sort of stupid ignorance or insensibility, which the scripture no where intimates, I think it is much more natural and reasonable to suppose, that God will deprive both body and soul of life which Adam had forfeited for himself and for them, according to the first threatening of death: And since the book of scripture has not revealed it, I cannot find it in the book of reason, nor can I conceive what end it can attain in divine providence, to continue so many millions of infant souls in an eternal state of stupor: Is it agreeable to the conduct of infinite wisdom, and the government of a God, to maintain such an innumerable multitude of ideots, equal in number to almost all the rest of the human race, in a long endless duration, and to reign over such an immense nation of senseless and thoughtless immortals? I add yet further, it is very hard to understand how a human soul, which I cannot conceive of but as a thinking being, should exist without any ideas at all, and that for eternal ages. Upon the whole therefore, the state of non-existence, to which we here suppose them to be reduced after death, is much more probable, being the least demerit of imputed sin, or an everlasting forfeiture of life, and a sort of endless punishment without pain.
V. Neither have we any intimations from scripture, that all the bodies of infants will be raised again at the great day, in order to come into judgment.: And if we will suffer ourselves to think and judge without prejudice, we may find it highly probable, that there are many thousands of infant bodies, which will never | [{"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}] | |
SSi RUIN AND RECOVERTi &C.
bo restored fo life, nor their persons be summoned to judgment Id
the last great day ; and that for these two reasons :
I. We have before shewn, that as bodily death was threa-
tened byt he law of innoceney or covenant of works to Adam, ai
the head' of a numerous race, so tliis is evidently executed upoa
ail his infant-seed ; f or d^atk has reigned over them in every ag^
as the punishment of Adam's sin, being so far imputed to them ;
as Rom. v. 12 — 14. But there is no resurrection of the body
included in that threatening ; nor can we reasonably suppose, th^
the most gracious God, who has never threatened it, will raiie
these infant bodies into an endless life, merely to suffer everlast-
ing anguish and pain in the body, for the imputed sin ot their
first father, since tliey have no actual or personal guilt of their
own. Mere imputed sin, witliout actual transgression, is the
least and lowest sort of guilt that can he ; and therefore it i i
highly probable, a righteous and mercifiil God will inflict on
them the least and lowest sort of punishment threatened to tioi
that is,, death in the mihlest sense of it, or an universal and
eternal destruction of soul and body, which are forfeited by sin.
II. When the resurrection of sinners is mentioned in scrip-
ture, iti s always that they may be judged expressly according to
t/ieir "u-orks^ mcordiiig to xi'/tat they have done i/i the iorfy,
whether good or evil ; 2 Cor. v. 10. Now infants have done
no works of sin or rit^hteousncs.s : Tliey are not moral agoDtsio
the infant-slate ; and it is not said in scriptures, thai such shall
be brouij^at into ji^di^^ment. Tlie entjuiros and ticcisions of a j udj*
nient-seat are only appointed for actual siiniors. See tlie wordi
of scripture on this subject : Jolin v. 28, 29. The hour is comitiSj
zc'hi'ii all that arc lu their gra\;(fs shall Inav his voicc^ and sliall
coi/id Jortk ; ihcff uho have dnnc good fo the resurrection of lift^
and theii xcho have done evil to the resurrection oj damnatioii ;
Kcv. NX. 12, 13. And 1 saw the dcad^ small and great, stand
bvlorc (iod, that is, tlie \ih^\\ and low, rich and poor, — and they
ti'cre Jad<ycd out of those things which zcrre written in the booksy
according to their uorlcs. And the sea gave up its dead, and
death and hell, or the grave, or the sejiarate state, aave up their
deady and they zcere judged, every nuni according to their tcorks.
Observe lurr, that llie words small and great must siirnify per-
sons of I iIl;)! and low dcfi;reo, wlio can i)e judi^^'cd accorilinj to
their works, but tlie word small caiaiot siir-nify infants, because
they !iuvc no n.oral works lor which \\w\ n\'\gUX be judged*.
VI. And indeed, where any future punishments of the
* An<] to confirm this sen?«» of Ihe wonls i»iaU and greol^ let it be fOB*
f4f**:\f^j tat in anollir^r text of the same vrrUt r, thr^e wi.:rd«i cannot m^rt
/ri/*^i)ts and iuh.lt, bul tiMist 'j'gnify, poor and rick, or mraii nfttl hohourabie; Titv-
Mi, IS. bfcausr they are boUi siidXo \«ay VYk« u^m^^^C ide Lord, wbicb caooot b*
Mbcribcd to iofants. | watts_works_vol_4.pdf | 387 | 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 | be restored to life, nor their persons be summoned to judgment in the last great day; and that for these two reasons:
I. We have before shewn, that as bodily death was threatened by the law of innocency or covenant of works to Adam, as the head of a numerous race, so this is evidently executed upon all his infant-seed; for death has reigned over them in every age, as the punishment of Adam’s sin, being so far imputed to them; as Rom. v. 12—14. But there is no resurrection of the body included in that threatening; nor can we reasonably suppose, that the most gracious God, who has never threatened it, will raise these infant-bodies into an endless life, merely to suffer everlasting anguish and pain in the body, for the imputed sin of their first father, since they have no actual or personal guilt of their own. Mere imputed sin, without actual transgression, is the least and lowest sort of guilt that can be; and therefore it is highly probable, a righteous and merciful God will inflict on them the least and lowest sort of punishment threatened to sin, that is, death in the mildest sense of it, or an universal and eternal destruction of soul and body, which are forfeited by sin.
II. When the resurrection of sinners is mentioned in scripture, it is always that they may be judged expressly according to their works, according to what they have done in the body, whether good or evil; 2 Cor. v. 10. Now infants have done no works of sin or righteousness: They are not moral agents in the infant-state; and it is not said in scriptures, that such shall be brought into judgment. The enquires and decisions of a judgment-seat are only appointed for actual sinners. See the words of scripture on this subject: John v. 28, 29. The hour is coming, when all that are in their graves shall hear his voice, and shall come forth; they who have done good to the resurrection of life, and they who have done evil to the resurrection of damnation; Rev. xx. 12, 13. And I saw the dead, small and great, stand before God, that is, the high and low, rich and poor,—and they were judged out of those things which were written in the books, according to their works. And the sea gave up its dead, and death and hell, or the grave, or the separate state, gave up their dead, and they were judged, every man according to their works. Observe here, that the words small and great must signify persons of high and low degree, who can be judged according to their works, but the word small cannot signify infants, because they have no moral works for which they might be judged*.
VI. And indeed, where any future punishments of the
* And to confirm this sense of the words small and great, let it be considered, that in another text of the same writer, these words cannot mean infants and adults, but must signify, poor and rich, or mean and honourable; Res. xi. 18. because they are both said to tear the name of the Lord, which cannot be ascribed to infants. | [{"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}] | |
Qt£StION Xn. 385
ler world are repreaenied in scriptore, it is always for the
tual transgrcsuoDi of penoDs who are capable of koowius;,
UMD^ and refuting good or evil, which infants are not capable
doing; for the word of God gives us this very character of
I in&nt ; I s. tii. 10. viz, that he knows not to rtfute the eri/»
•d chUMt ike good. Let us look into the texts frhere future judg-
lent and future punishments are described. Ec. xi. 9. <' Re-
jice, O young mani in thy youth, — and walk in the ways of
by h eart, but know thou, that for all these things God will
mng thee into judgment,** and chapter xii. 14. It is only visi-
lie works of the life, or secret workingt of the thoughts, that ist
moral actions, <* that God will bring into judgment, whether
liey be good or evil." Mat. xii. 36. << Every idle word that
nen shall speak, they shall give account thereof in the day of
judgment." Mat xzv. 41, 42. ^ Depart from roe, ye cursed^
iato everlasting fire, for I was an huogfcred and ye gave me no
neat ;— I was naked and ye clothed me not, &c." Rom. ii. 3,
S, 6. " Thinkcst thou, O man, who judgest them which do
aqcb things, and dost the same, that thou slialt escape the judg-
ment of U od ? Thou trcasurest up to thyself wrath against the
day of wrath and revelation of the righteous judgment of God,
who will render to every man according to his deeds." 3 Cor.
V. 10 " We must all appear before the judgment-seat of Christ,
that every one may receive the things done in the body, accord*
log to that which he hath done, whether it be good or evil."
Ah this refers only to the actual works of men. Nor can I find
in the whole book of God, any one syllable of the punishment
of infanUi, either in their souls or bodies after this life ; all that
the scripture reveals of punishment in a world to come, whether
il be in a separate state, or at the resurrection, falls upon those
only who have been guilty of actual personal transgressions, and
src proper objects of a judgment.
VII. You will ask here, " Is there no resurrection then for
the bodies of the infants of good and pious persons, who liave
repented of their sins, returned to God, and accepted of the
covenant of grace in all its extent, for time and eternity ? Is
there no happy rising-day for the dying children of those parents,
who have laid a luimble claim to God as their God, and the God
of their seed, and have devoted themselves to him according to
the language of God^s covenant with Abraham ? Do not these
hUssinfrt come upon the Gentiles through Jesus Chnsi? Gal. iii.
14. You will ask, whether I myself have not explained the
covenant of grace, witli the blessings of it, to extend to tlie
children of l»elievers, or good men, under question XII. section
Vot. iv. B
k | watts_works_vol_4.pdf | 388 | 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 XVI.
her world are represented in scripture, it is always for the actual transgressions of persons who are capable of knowing, using and refusing good or evil, which infants are not capable of doing; for the word of God gives us this very character of infant; Is. vii. 16. viz, that he knows not to refuse the evil, and chuse the good. Let us look into the texts where future judgment and future punishments are described. Ec. xi. 9. "Re-ice, O young man, in thy youth,—and walk in the ways of thy heart, but know thou, that for all these things God will bring thee into judgment," and chapter xii. 14. It is only visible works of the life, or secret workings of the thoughts, that is, moral actions, "that God will bring into judgment, whether they be good or evil." Mat. xii. 36. "Every idle word that men shall speak, they shall give account thereof in the day of judgment." Mat xxv. 41, 42. "Depart from me, ye cursed, into everlasting fire, for I was an hungered and ye gave me no meat;—I was naked and ye clothed me not, &c." Rom. ii. 3, 5, 6. "Thinkest thou, O man, who judgest them which do such things, and dost the same, that thou shalt escape the judgment of God? Thou treasurest up to thyself wrath against the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds." 2 Cor. v. 10 "We must all appear before the judgment-seat of Christ, that every one may receive the things done in the body, according to that which he hath done, whether it be good or evil." All this refers only to the actual works of men. Nor can I find in the whole book of God, any one syllable of the punishment of infants, either in their souls or bodies after this life; all that the scripture reveals of punishment in a world to come, whether it be in a separate state, or at the resurrection, falls upon those only who have been guilty of actual personal transgressions, and are proper objects of a judgment.
VII. You will ask here, "Is there no resurrection then for the bodies of the infants of good and pious persons, who have repented of their sins, returned to God, and accepted of the covenant of grace in all its extent, for time and eternity? Is there no happy rising-day for the dying children of those parents, who have laid a humble claim to God as their God, and the God of their seed, and have devoted themselves to him according to the language of God's covenant with Abraham? Do not these blessings come upon the Gentiles through Jesus Christ? Gal. iii. 14. You will ask, whether I myself have not explained the covenant of grace, with the blessings of it, to extend to the children of believers, or good men, under question XII. section VI? And must all these children lie in the grave and under the power of death for ever? Doth not God's being their God imply their resurrection? Doth not Christ himself prove the resurre- | [{"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}] | |
388 RLiK AND RECOVERY, &C.
tion of (he dead from this very principle, that God it the God oj
Abraham, haac, A'r. Luke xx. 37, 38 f And must not neb
cliildren therefore be raised from the dead ? To this 1
I have alloTTcd this under the twclftli tjuestinn, aud \ con-
firm it a ll here : For nbalevcr 1 have said under this last quei>
liou coiiceniinfr infants, relates to those only who stand upon (he
toot of Adam *s b roken covenant of wurks, and have iio internt
iu a better covenant ; that is, it belongs only to the children of
wicked men who died in Adam, and nlio have not received or
accepted of the covenant of mercy and life Ihruiigh Jesus
Christ : Hut llic iiiftiiit-afiiipi'ing of tlioac who Lave repented of
sin, and accepted of the covenant of grace, are, in my opinion,
included ni (he blessings of the covenant of Abraham, ubirh
come npoM Gentile believers und their seed, as well as on the
JetVB tlivongh Jesus Christ, in the spiritual and eternal extent
•f them ; l or Clirht wui t/ie viiiiisler of the c'lrcvmciiion, or tent
to the Jcnisli nation, ta coujinn the promises of God made vnto
ihv futhtrs, that is, Abraham, and Isaac, and Jacob, and that
the Gentiles might gl'jiift/ God for his merctj. See Gal. iii. li
Iloiu. XV. 9. And tliereiorc there is much reason to believe from
hmiiy places of scripture, that as they have a share in this cove-
nant of g race and the blessings (hereof Ilirough (he faith «
i>ie(y of their parents, being inoupable to put forth en act of taith
atid piety themselves, so (hey shall he raised again to an etcrnil
Jife uf tioUnesB and happiness together with their parents, as tiif
BOiif and daughters uf Abraham who have God for their God.
VIII. As (here are several texts of scrljiture from wbicb \
suppose such inferences may he made, so if I mistake not, there
are one or two sjiceches of the prophets which seem to Inlend
hud incau llic resurrection and happiness of the children of true
chrislians. If \vc look into la. Ixv, 23. God is there speaking
concerning the blessing iihich shall conic upon his people in (be
chrJstia^i cliuich, when those Jews who had refused the Messiili
were cut uHi and God calls his oivn neogde by another name, tbst
is, christians. The promise is t his, They shall not laboui' in zain,
nor hrin" forth for trouble, for thei/ are Ifie seed pf the Messti
of the iMrd, and their oj/'sprivg xvith them. Now we find by
experienccin all agosof the christian clmich, thatinfauta die, ai
well as they di<l before ; and yet it is said. Their parents Ml
not labour 111 vain, nor bring forth for trouble : IIow can this fce
fulfilled, but by the right of thetr cliildren to the extensive bless-
ings of t he covenant of grace, that is, a resurrection to eteniil
life r And it is put upon this fool, tliat they are the seed of the
blessed tf the Ij3rd, they enjoy the blcsshig of their father Abn-
hani in whom all nations are blessed, that Ood is their tiod
tad tlic God of their oflbpriug together with them.
The other text is, Jcr. xxjti. IS. compared with Mat. ii. | watts_works_vol_4.pdf | 389 | 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 | tion of the dead from this very principle, that God is the God of Abraham, Isaac, &c. Luke xx. 37, 38? And must not such children therefore be raised from the dead? To this I answer:
I have allowed this under the twelfth question, and I confirm it all here: For whatever I have said under this last question concerning infants, relates to those only who stand upon the foot of Adam's broken covenant of works, and have no interest in a better covenant; that is, it belongs only to the children of wicked men who died in Adam, and who have not received or accepted of the covenant of mercy and life through Jesus Christ: But the infant-offspring of those who have repented of sin, and accepted of the covenant of grace, are, in my opinion, included in the blessings of the covenant of Abraham, which come upon Gentile believers and their seed, as well as on the Jews through Jesus Christ, in the spiritual and eternal extent of them; for Christ was the minister of the circumcision, or sent to the Jewish nation, to confirm the promises of God made unto the fathers, that is, Abraham, and Isaac, and Jacob, and that the Gentiles might glorify God for his mercy. See Gal. iii. 14 Rom. xv. 8. And therefore there is much reason to believe from many places of scripture, that as they have a share in this covenant of grace and the blessings thereof through the faith or piety of their parents, being incapable to put forth an act of faith and piety themselves, so they shall be raised again to an eternal life of holiness and happiness together with their parents, as the sons and daughters of Abraham who have God for their God.
VIII. As there are several texts of scripture from which I suppose such inferences may be made, so if I mistake not, there are one or two speeches of the prophets which seem to intend and mean the resurrection and happiness of the children of true Christians. If we look into Is. lxv. 28. God is there speaking concerning the blessing which shall come upon his people in the Christian church, when those Jews who had refused the Messiah were cut off, and God calls his own people by another name, that is, Christians. The promise is this, They shall not labour in vain, nor bring forth for trouble, for they are the seed of the blessed of the Lord, and their offspring with them. Now we find by experience in all ages of the Christian church, that infants die, as well as they did before; and yet it is said, Their parents shall not labour in vain, nor bring forth for trouble: How can this be fulfilled, but by the right of their children to the extensive blessings of the covenant of grace, that is, a resurrection to eternal life? And it is put upon this foot, that they are the seed of the blessed of the Lord, they enjoy the blessing of their father Abraham in whom all nations are blessed, that God is their God and the God of their offspring together with them.
The other text is, Jer. xxxi. 15. compared with Mat. ii. | [{"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}] | |
QUESrriON XVl. 887
. where the prophet Jeremy is cited ; A voice xtas heard in
tnui, lamentation and bitter weeping; Rachel weeping for
* c hildren refused to be comfort edy because theu were not,- Thus
ih the liOrdy refrain thu voice from weepings and thy eyes
m tears : Thy work shall be rewarded^ saith the Lord, and
ry shall come again from the land of the enemy ; and there is
76 in thy end^ saith the Lordj that thy children shall come
lin to their own border. Though this prophecy might havc^
ne sort of accomplishment at the captivity of the children of
nyamin the sun of Rachel by Nebuchadnezzar^ and the resto-
ion of their posterity by Cyrus, ydt it seems more literally^
Jnly and expressly to be fulfilled by the slatigliter of the
ants in Bethlehem near Rama, as St. Matthew explains it,
d by their return from the land of the last enemy, death, and
HT standing in their own border, that is, in the heavenly
maau, wliere their parents considered in prophecy as true
raehtes, have obtaiivd the promised inheritance: And thus
) mother's travalL in bearing the children, as well as hci'
irk of fuith aiwl prayer for her children, shall be rewarded by
hokliiii^ tho::i return from the land of death, their common
emvi and placed together with themselves in the heavenly
rafliso, which is Iheir border or portion.
It in tLcrefore only the children of wicked parents concern*
^ whoiii 1 suppose the wisdom, justice and mercy of Ood will
n to di^stro) thoin entirely by death, or to resume the forfeited
e ot soul uiid body. It seems evident to me, that though there
e some liints and reasonable hopes of the ha|)py resurrectidii of
e offspring of good men to be derived from scripture, yet all
her children in this world are also brought down to death for
e sin of Ailam by the word of God, and they are left in death :
ut ueitlier reason or scripture, so far as I can find, provides
y happiness or unliappinf'ss, any reward or punishment for'
cm in a world to come ; and how can we go further than reason
scripture will lead us? And if I may freely speak my own
ntiuKMits bore, i would say, since neither reason nor scripture,
rtainly and |)lainly teach us any thing concerning the souls of
e infants of wicked men after death ; and if I must not leave
em in a state of uon-oxiRtence, I would much rather chuse to
ppose tlioin at the death of the body entered into a new and
Tsonai state of trial, than 1 would condemn them to a wretched
surrectioii and eternal misery for nothing else, hut because
ey were born of Adam, the original transgressor. This is
ily a cumpardtive thoui^ht by the way. But to pursue and
pport my ))reseot scheme of their annihilation at death, 1 must
iswer two or three objections following. ,
IX. Against this hypothesis it will be perhaps objected^
st, of what use can it be for the gr«8t (iud to bring so many
B b 5 i | watts_works_vol_4.pdf | 390 | 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 XVI.
where the prophet Jeremy is cited; A voice was heard in
uma, lamentation and bitter weeping; Rachel weeping for
children refused to be comforted, because they were not. Thus
with the Lord, refrain thy voice from weeping, and thy eyes
tears: Thy work shall be rewarded, saith the Lord, and
they shall come again from the land of the enemy; and there is
be in thy end, saith the Lord, that thy children shall come
ain to their own border. Though this prophecy might have
one sort of accomplishment at the captivity of the children of
enjamin the son of Rachel by Nebuchadnezzar, and the resto-
ion of their posterity by Cyrus, yet it seems more literally,
simply and expressly to be fulfilled by the slaughter of the
ants in Bethlehem near Rama, as St. Matthew explains it,
and by their return from the land of the last enemy, death, and
ir standing in their own border, that is, in the heavenly
maan, where their parents considered in prophecy as true
raelites, have obtained the promised inheritance: And thus
mother's travail, in bearing the children, as well as her
work of faith and prayer for her children, shall be rewarded by
holding them return from the land of death, their common
emy, and placed together with themselves in the heavenly
radise, which is their border or portion.
It is therefore only the children of wicked parents concern-
g whom I suppose the wisdom, justice and mercy of God will
to destroy them entirely by death, or to resume the forfeited
e of soul and body. It seems evident to me, that though there
are some hints and reasonable hopes of the happy resurrection of
the offspring of good men to be derived from scripture, yet all
her children in this world are also brought down to death for
e sin of Adam by the word of God, and they are left in death:
but neither reason or scripture, so far as I can find, provides
by happiness or unhappiness, any reward or punishment for
em in a world to come; and how can we go further than reason
scripture will lead us? And if I may freely speak my own
intiments here, I would say, since neither reason nor scripture,
certainly and plainly teach us any thing concerning the souls of
infants of wicked men after death; and if I must not leave
him in a state of non-existence, I would much rather chuse to
appease them at the death of the body entered into a new and
personal state of trial, than I would condemn them to a wretched
surrection and eternal misery for nothing else, but because
ey were born of Adam, the original transgressor. This is
only a comparative thought by the way. But to pursue and
support my present scheme of their annihilation at death, I must
answer two or three objections following.
IX. Against this hypothesis it will be perhaps objected,
st, of what use can it be for the great God to bring so many | [{"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}] | |
Aiotmiid ibiih of fhe children of irididd jitreiiti into bd
dMtroy them ap inioq ?
Amwer I. Who can tell me of wlwt oie it c an be fiii
fp crente eo many milliont of cbiiBsted beinga in tlie sea,
^e wodda and deaarta for ao abort a continuance ? Who ^
why he diould exert bia aloiighty power to piroduoe ao
myriada of fiahea which man ne^er aeea, and inaecta, enii
pnriouaand divine artifioe, of which milliona are brought 1
one day, which are never aeien of men» and which in a few
Of; roon^periab again, Jtt, are loat for eVer ? It ia aa eaa;
QpaohMtibodia to qrcmte abutt make men aa w
^kj^^it ia the,j3luatrioua and inconcdirable magnificence
gayemment, thai he can produce worlda of auch wonderfiil
* ^ irea and wffW tf^j^m witliout any loaa, though he ahoold
aMJiMdiit ua with any of hia reaaona or purpoaea for thb oa
Why muat au^ aorry creatnrea aa men are, be ao^uaintei
the deaigna and reaaona of every thing that a God. tlunka fit!
II. Though the purposes and ends of the great God i
above our reach ; yet we may 8up{X)se God to have tlii
design in the creation and destruction of so many cliildreB
to let those wiclced parents, as well as their neighbours, a
constant evil of sin in tlie effects or punishment tiicreof, e
the sin of Adam in the weaknesses and pains and death of
children ; and to keep a lively image of these things alwai
fore the eyes of men, in the continual succession of so
visille agonies agd* dying groans and deaths of mankind in
jioungest hqursof lite. This same design and effect is atl
alHO by the mortality and deatUs of all children, even tb
pioui parents, wliose souls are carried to heaven by the cov
of grac^ and the faith of their parents. God will have a i
nual sense of tho evil of this original sin maintained in al
families of mankind, and this is a sufficient reason fur his oof
X. Let me now mention a second objection against th
of thotighta concerning infants ; and that is, if the cluUh
wicked parents do not rise from the dead, but arc destroyed
and body, as lying under the original sente.nccof death, wi
this opinion tempt parenls to be negligent of the lives of
infants ? And some perhaps might be tempted to put the
death, that they may not grow up to sin, and thereby es
tliemselves to eternal misery. I answer, That good persom
not be guilty of this crime; for such wilful and inhuman mi
would be a plain proof they had no true religion nor goot
nor interest in the covenant of grace : Nor can they Inivc
such temptation if they walk according to this covenant, be
tfie blessings of the covenant of grace are secured to tlieir
Am for wicked parents, tliey have so much natural love and
'eero for tiie welfare q£ \V[e\t ^VAx^ilasl ^% ^S&> md ao | watts_works_vol_4.pdf | 391 | 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 | thousand souls of the children of wicked parents into being destroy them so soon?
Answer I. Who can tell me of what use it can be for to create so many millions of animated beings in the sea, the woods and deserts for so short a continuance? Who can why he should exert his almighty power to produce so myriads of fishes which man never sees, and insects, curious and divine artifice, of which millions are brought for one day, which are never seen of men, and which in a few or months perish again, and are lost for ever? It is as easy omnipotence to create souls as bodies, or to make men as women. And it is the illustrious and inconceivable magnificence of government, that he can produce worlds of such wonderful tures and destroy them without any loss, though he should acquaint us with any of his reasons or purposes for this cause. Why must such sorry creatures as men are, be acquainted with the designs and reasons of everything that a God thinks fit?
II. Though the purposes and ends of the great God above our reach; yet we may suppose God to have this design in the creation and destruction of so many children to let those wicked parents, as well as their neighbours, so constant evil of sin in the effects or punishment thereof, even the sin of Adam in the weaknesses and pains and death of children; and to keep a lively image of these things always fore the eyes of men, in the continual succession of so visible agonies and dying groans and deaths of mankind in youngest hours of life. This same design and effect is also by the mortality and death of all children, even the pious parents, whose souls are carried to heaven by the cover of grace and the faith of their parents. God will have a natural sense of the evil of this original sin maintained in all families of mankind, and this is a sufficient reason for his concern.
X. Let me now mention a second objection against the thoughts concerning infants; and that is, if the children wicked parents do not rise from the dead, but are destroyed and body, as lying under the original sentence of death, will this opinion tempt parents to be negligent of the lives of infants? And some perhaps might be tempted to put the death, that they may not grow up to sin, and thereby themselves to eternal misery. I answer, That good persons not be guilty of this crime; for such wilful and inhuman would be a plain proof they had no true religion nor good interest in the covenant of grace: Nor can they have such temptation if they walk according to this covenant, because the blessings of the covenant of grace are secured to their own. As for wicked parents, they have so much natural love and concern for the welfare of their children in this life, and so | [{"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}] | |
QUESTrXOy XTI. agg
regard to any thing of a future world, that there is no great
danger of this event The ties of nature and parental afiectiou
jp the men ot the world are generally much stronger than any
thing else that relates to another worLn. There are many of the
widied among men, who actually believe tliat children have no-
future state, and yet we do not find this temptation prevail.
But further, Can we suppose any perM)n can be so mad and
iaconnstcnt as to fear the future uncertain danger of God's
wrath for a child, if he has no fear of it for himself? Or will be
run himself into certain present damnation if he die under such
an impious and inhuman sin of wilful murder, in order to secure
a child from the future uncertain danger of impenitence and dam*
nation, that is, if it live to man's estate and grow wicked ? This
is so unnatural a temptation, especially to wicked parents who
have fittle regard to future and eternal things, that if the repre-
sentation which I have made of the case of infants, be agreeable
to reason and scripture, I think tlie danger of such a suppos(*d
jwssible inconvenience is so small, as is by no means suflicietft to
refiitc this scheme of thoughts, or to forbid the publication of it.
XI. I should here also take notice tliat there is a third ob-
jection against my iiy}>otlie8]s ; and that is, there have been some
persons who sup|M).se we have no need of this annihilating scheme
concerning the case of infants, to niollify the severity of it, since
io their opinion, one half of the fifth chapter lo the Romans re-
presents our L ord Jesus Christ as removing entirely all the guilt
of .the sin of Adam from mankind, and that the misery and
destriurtion that was brought on the race of mankind, by the fall
of tlidr first parents js efledually cancelled and abolished by the
obedience and death of the Son of God, excepting only their
sickness and natural death of their bodies, which infants are
subject to as well as grown persons. But to this 1 answer, The
design of that chapter is to shew, that' God has laid as sufficiei)t
iflid f olid a foundation in the obcidience and death of Christ for
Upe reppvery of tnen from the ruins of their nature, tlieir guilt
Ufd misery, in and by the covenant of grace, as Adam had laid
br the ruin and destruction of his posterity according to the cove-
Dsnt of works : But as none but tlie posterity of Adam are in-
volyi^ in his curse, so the blessing is only apj^ied there to those
who become the seed and posterity of Christ by faith and repcnt-
ince, and by accepting tlie covenant of grace : for it is suffici-
iotlj e^idoiit from constant experience and observation in 'Oppo-
iition to this ojnnion, that sin and pain and death, which were
iropgfat in by the fall of Adam, still infect human nature in
ereij sop and daughter of man which comes into tl^e world : and
iow em these evident consequents an<l legal penalties of sin
xintiniic among infants, if all tlie guilt and cocvHeav\ew\ ^^iscX.^ v!^
f('dam*3 ten bctakeiiaway from thciii by tlie UQdcrtaVvtigo^CVv^A
B b 3 | watts_works_vol_4.pdf | 392 | 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 | regard to any thing of a future world, that there is no great danger of this event. The ties of nature and parental affection in the men of the world are generally much stronger than any thing else that relates to another world. There are many of the wicked among men, who actually believe that children have no future state, and yet we do not find this temptation prevail.
But further, Can we suppose any person can be so mad and inconsistent as to fear the future uncertain danger of God's wrath for a child, if he has no fear of it for himself? Or will he run himself into certain present damnation if he die under such an impious and inhuman sin of wilful murder, in order to secure a child from the future uncertain danger of impenitence and damnation, that is, if it live to man's estate and grow wicked? This is so unnatural a temptation, especially to wicked parents who have little regard to future and eternal things, that if the representation which I have made of the case of infants, be agreeable to reason and scripture, I think the danger of such a supposed possible inconvenience is so small, as is by no means sufficient to refute this scheme of thoughts, or to forbid the publication of it.
XI. I should here also take notice that there is a third objection against my hypothesis; and that is, there have been some persons who suppose we have no need of this annihilating scheme concerning the case of infants, to mollify the severity of it, since in their opinion, one half of the fifth chapter to the Romans represents our Lord Jesus Christ as removing entirely all the guilt of the sin of Adam from mankind, and that the misery and destruction that was brought on the race of mankind, by the fall of their first parents is effectually cancelled and abolished by the obedience and death of the Son of God, excepting only their sickness and natural death of their bodies, which infants are subject to as well as grown persons. But to this I answer, The design of that chapter is to shew, that God has laid as sufficient and solid a foundation in the obedience and death of Christ for the recovery of men from the ruins of their nature, their guilt and misery, in and by the covenant of grace, as Adam had laid for the ruin and destruction of his posterity according to the covenant of works: But as none but the posterity of Adam are involved in his curse, so the blessing is only applied there to those who become the seed and posterity of Christ by faith and repentance, and by accepting the covenant of grace: for it is sufficiently evident from constant experience and observation in opposition to this opinion, that sin and pain and death, which were brought in by the fall of Adam, still infect human nature in every son and daughter of man which comes into the world: and how can these evident consequences and legal penalties of sin continue among infants, if all the guilt and consequent effects of Adam's sin be taken away from them by the undertaking of Christ. | [{"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}] | |
390 RUIN AND RBCOTERT, &0:
Our daily and constant experience abundantly proves, tbat tini
opinion of the universal and actual abolition of sin, and the
curse brought in by Adam on his infant race must be a men
mistake.
XII. And if it should be said still, that this recovery of
mankind from the curse by Jesus Christ, so far as it belongs to
infants, chiefly refers to their future state after death, and that it
ensures salvation universally to all who die in infancy ; I might
very well answer,
I. That neither do the words of that place of scripture, nor
does its connection with the context discover this doctrine there ;
and I t hink it would be very hard to prove it w ithout acme clearer
testimony of scripture. Besides,
II. If we consult the word of God from one end to the
other of it, we shall iind no blessing or curse coming upon
children in their very infancy, but by the covenant or conduct or
character of their parents. If the children of Adam die, ther
are doomed to death together with him ; R om. v. 12 — ^21. If
Abraham's seed are blessed, it i s t ogether with their father ; G en.
xvii. 7 — 11. If the unbelieving Jews are the branches broken off
from the good olive tree, their little buds are broken off together
with them ; and if the unbelieving Gentiles arc grafted into it,
their buds -or tender offspring arc grafted in together with them
also ; R om. xi. 17 — 34. The scripture gives us no aooountof
God's dealing with children in their infancy, but as a part <rf their
parents, and considered as one with them. Now how shall the
children of wicked men, according to the current of scripture,
be brought into this salvation by Christ, if their parents do not
accept nor share in this salvation ? In the third place,
III. I would enquire whether this opinion that all infants
are saved, doth not much more directly and abundantly expose
children to the inconvenience of the foregoing objection, vis. by
tempting wicked persons to send them to heaven, either by neg-
lecting or d estroying their lives upon eartli, in order to convey
them to certain happiness. A wicked man, or woman, who bu
never su many children, will be tempted upon this foot to say,
why should I take any care of these children, let them come into
the world as fast as they will, and let them die as fast as they
come ; there arc so many more inhabitants of heaven ; and why
shoul'l I nurse tlicm up in life merely to bring tb^m into the
danger of hell ? Is not this a temptation much greater than that
of sending them into non-existence ?
IV. I add in the last place, that if all children, dying in
infancy, {ire certainly saved, what are the special privileges whidi
are so often asserted in scripture to belong to the children of pious
parents and the seed of Abraham, in having OoA to be their
.G od ? Docs uot iViVa suf&d^tiXV} v^AaxgaXa sonve superior &vour | watts_works_vol_4.pdf | 393 | 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 | Our daily and constant experience abundantly proves that this opinion of the universal and actual abolition of sin, and the curse brought in by Adam on his infant race must be a mere mistake.
XII. And if it should be said still, that this recovery of mankind from the curse by Jesus Christ, so far as it belongs to infants, chiefly refers to their future state after death, and that it ensures salvation universally to all who die in infancy; I might very well answer,
I. That neither do the words of that place of scripture, nor does its connection with the context discover this doctrine there; and I think it would be very hard to prove it without some clearer testimony of scripture. Besides,
II. If we consult the word of God from one end to the other of it, we shall find no blessing or curse coming upon children in their very infancy, but by the covenant or conduct or character of their parents. If the children of Adam die, they are doomed to death together with him; Rom. v. 12—21. If Abraham's seed are blessed, it is together with their father; Gen. xvii. 7—14. If the unbelieving Jews are the branches broken off from the good olive tree, their little buds are broken off together with them; and if the unbelieving Gentiles are grafted into it, their buds or tender offspring are grafted in together with them also; Rom. xi. 17—24. The scripture gives us no account of God's dealing with children in their infancy, but as a part of their parents, and considered as one with them. Now how shall the children of wicked men, according to the current of scripture, be brought into this salvation by Christ, if their parents do not accept nor share in this salvation? In the third place,
III. I would enquire whether this opinion that all infants are saved, doth not much more directly and abundantly expose children to the inconvenience of the foregoing objection, viz. by tempting wicked persons to send them to heaven, either by neglecting or destroying their lives upon earth, in order to convey them to certain happiness. A wicked man, or woman, who has never so many children, will be tempted upon this foot to say, why should I take any care of these children, let them come into the world as fast as they will, and let them die as fast as they come; there are so many more inhabitants of heaven; and why should I nurse them up in life merely to bring them into the danger of hell? Is not this a temptation much greater than that of sending them into non-existence?
IV. I add in the last place, that if all children, dying in infancy, are certainly saved, what are the special privileges which are so often asserted in scripture to belong to the children of pious parents and the seed of Abraham, in having God to be their God? Does not this sufficiently intimate some superior favour | [{"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}] | |
CONCLUSION,
891
o the cliilclren of good men, who have acoepted tlic covenant of
{race in Cbrial Jesus, above what is promised to tbe children of
he wicked, who liave broken the covenant of works, and who
lave no share in the blessings of the covenant of grace for them*
idves or their posterity, because they have not accepted of
tt ? Has the ofispring of the righteous no adf antage of the
widied after ail these gracious words of promise ? I fear
mch an opinion does not bear a kind aspect on tlie faithful*
Dess of God in his word, to represent and promise that as a |>e'
^Kar kindness and grace to the children of good men, whidi
eqaalif belongs to all, even tlie most impious and wicked.
Upon tlie wliole, the opinion of the salvation of all children,
19 i t has no countenance from the bible, so it has no foundation in
he reason of things ; and the scheme of the transactions of God
vhh men, as represented in scripture, appears much more con-
istentand uniform according to the hypothesis I have here prop-
osed. Yet if any of my readers are utterly averse to these
entiments, let them find out wherein 1 have run counter to
le word of Ghxl. The scripture brings down the infants of
icked parents to the grave, and leaves them there, and so
0 I: 1*he scripture has not provided any resurrection for
lem, neither can I d o it. And, in matUT-s of pure revelation,
lough we may pro|)ose an expedient to solve great difficul-
es, yet I would be always cautious of as^rting what God
IS not revealed.
CONCLUSION ;
Or the Advantages of this whole Scheme.
THUS 1 have endeavoured to trace out, so far as my
lasou would assist me, what relief may be given to some of
osc doctrines of revelation which seem to have a harsh sound,
' a painful and disagreeable appearance in them, and which
ight seem to lay any imputation upon, tbe conduct of God and
ovideucc. It is and must be confessed tliereare some diffi.
ilties which attend thp doctrine of original sin and misery
^reading over all the race of man, and the doctrine of the
vin^ grace ot* God in Cfinst Jesus providing a way of reco-
Ty for a lost world, even for all that are willing to accept of it,
id yet at the same time securing some certain success to the
idertaking of Ciirist in the salvation of those whom the Father
ith given nim. And yet all these seem to be doctrines pretty
ainiy taught in the holy scriptures : N or are they mere opinions
r speculation, but they have 'a great and important iimaeiice
»en our practice. | watts_works_vol_4.pdf | 394 | 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 | CONCLUSION.
to the children of good men, who have accepted the covenant of grace in Christ Jesus, above what is promised to the children of the wicked, who have broken the covenant of works, and who have no share in the blessings of the covenant of grace for themselves or their posterity, because they have not accepted of it? Has the offspring of the righteous no advantage of the wicked after all these gracious words of promise? I fear much an opinion does not bear a kind aspect on the faithfulness of God in his word, to represent and promise that as a peculiar kindness and grace to the children of good men, which equally belongs to all, even the most impious and wicked.
Upon the whole, the opinion of the salvation of all children, so it has no countenance from the bible, so it has no foundation in the reason of things; and the scheme of the transactions of God with men, as represented in scripture, appears much more consistent and uniform according to the hypothesis I have here proposed. Yet if any of my readers are utterly averse to these sentiments, let them find out wherein I have run counter to the word of God. The scripture brings down the infants of wicked parents to the grave, and leaves them there, and so do I: The scripture has not provided any resurrection for them, neither can I do it. And, in matters of pure revelation, though we may propose an expedient to solve great difficulties, yet I would be always cautious of asserting what God was not revealed.
CONCLUSION;
Or the Advantages of this whole Scheme.
TIIUS I have endeavoured to trace out, so far as my reason would assist me, what relief may be given to some of those doctrines of revelation which seem to have a harsh sound, a painful and disagreeable appearance in them, and which might seem to lay any imputation upon the conduct of God and providence. It is and must be confessed there are some difficulties which attend the doctrine of original sin and misery spreading over all the race of man, and the doctrine of the saving grace of God in Christ Jesus providing a way of recovery for a lost world, even for all that are willing to accept of it, and yet at the same time securing some certain success to the undertaking of Christ in the salvation of those whom the Father with given him. And yet all these seem to be doctrines pretty mainly taught in the holy scriptures: Nor are they mere opinions or speculation, but they have a great and important influence on our practice. | [{"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}] | |
S9ft Kt*lN INp RBCOfERV, tco.
If we are well peraatded of original tin, and that our oa-
lures are so corrupt and degenerate, we shall learn to lUMumUt
before a God of majeUy aiui holiness^ whioh is the very first put
of all our religion. We shall also be candid and meek and com-
passionate towards each other without pride and scorn, beiii;
all liable to the same mistakes and infinnitiea, the saoie passioos
aud miseries, and being all involved in the same oondenuiatiofl
and deeeneracy. And if we shall find that the doctrine of the
imputed sin of Adam is so far from being % d iiBculty or hardship
in this article, tliat it i s the only effectual way to solve the propt-
gation of the universal corruption and misery of our natures,
and to absolve the oonduot of God from all blame, we shall raise
no more murmuring cavils against the providence of Qod bereiq,
but receive it i n tlie light in which the scripture seems to have re-
presented iwt ith all submission and silence. God is j usi^ though
man he sinful and miserable.
If we are made deeply sensible of our uniyersal guilt and
degeneracy in Adam, we shall thankfully rqoice in every diseo-
yery of divine mcrcv, and especially in the gospel of Jesus Christy
tcho is the second Adam^ and the only appointed way of o ur sol-
vation :W e shall be more prepared to receive it with greater
humility, gratitude and joy, when we see our souls so utterly
lost and undone in a state of nature : And we shall depend more
entirely upon the grace of God the Father^ and his Son Jcm^
and the influences of the b/csscd Spirit, for every part of our
restoration and recovery. AH the doctrines of the special grarc
of God, of the redemption of CIrrisf, and of the sanctifyiu;
Spirit, lie much more easy and obvious before the eye, when we
arc made deeply sensible of our universal ruin and misery. Tb&t
humble temper of soul which tliis doctrine requires, will more
readily subdue all the rising cavils of the mind against the me-
thods of s aving mercy.
If we. believe that the undertaking of Christ is secured of
success, and tliat multitudes of souls shall certainly obtain tbii
salvation, this is matter of thankfulness and hope, since all man-
kind lay i n one common ruin : And we have encouragement to
all diligence in the duties of repentance, faith and new obediences
since he that seeks shall flndy and to him that knocks, it shall be
opened ; M at. vii. B. and since this is the only way for us to oblaia
our share in the success of the labours and sufferings of Christ,
and the blessings that are derived from them. And when ^e
have found our own hearts sincerely and effectually turned to God
by the gospel, and our natures and our lives formed unto holines.s.
we have then hi^h encouragement to believe the security of our
interest in the mediation of Christ and the salvation of tlie'go»pel;
und to r^oice in hope.
And if we lake wUVi w «lW W\\^ e.vyccc^x^^VAusive and ot«n- | watts_works_vol_4.pdf | 395 | 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 | If we are well persuaded of original sin, and that our natures are so corrupt and degenerate, we shall learn to lie humble before a God of majesty and holiness, which is the very first part of all our religion. We shall also be candid and meek and compassionate towards each other without pride and scorn, being all liable to the same mistakes and infirmities, the same passions and miseries, and being all involved in the same condemnation and degeneracy. And if we shall find that the doctrine of the imputed sin of Adam is so far from being a difficulty or hardship in this article, that it is the only effectual way to solve the propagation of the universal corruption and misery of our nature, and to absolve the conduct of God from all blame, we shall raise no more murmuring cavils against the providence of God herein, but receive it in the light in which the scripture seems to have represented it with all submission and silence. God is just, though man be sinful and miserable.
If we are made deeply sensible of our universal guilt and degeneracy in Adam, we shall thankfully rejoice in every discovery of divine mercy, and especially in the gospel of Jesus Christ, who is the second Adam, and the only appointed way of our salvation: We shall be more prepared to receive it with greater humility, gratitude and joy, when we see our souls so utterly lost and undone in a state of nature: And we shall depend more entirely upon the grace of God the Father, and his Son Jesus, and the influences of the blessed Spirit, for every part of our restoration and recovery. All the doctrines of the special grace of God, of the redemption of Christ, and of the sanctifying Spirit, lie much more easy and obvious before the eye, when we are made deeply sensible of our universal ruin and misery. That humble temper of soul which this doctrine requires, will more readily subdue all the rising cavils of the mind against the methods of saving mercy.
If we believe that the undertaking of Christ is secured of success, and that multitudes of souls shall certainly obtain this salvation, this is matter of thankfulness and hope, since all mankind lay in one common ruin: And we have encouragement to all diligence in the duties of repentance, faith and new obedience, since he that seeks shall find, and to him that knocks, it shall be opened; Mat. vii. 8. and since this is the only way for us to obtain our share in the success of the labours and sufferings of Christ, and the blessings that are derived from them. And when we have found our own hearts sincerely and effectually turned to God by the gospel, and our natures and our lives formed unto holiness, we have then high encouragement to believe the security of our interest in the mediation of Christ and the salvation of the gospel, and to rejoice in hope.
And if we take with us also this comprehensive and com- | [{"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}] | |
CONCLUSION,
893
ftlonate dootrine of the sincere and extensive offi^rs of merry
ivery sinner, aocordinj; to the degree of the discoveries of the
loc of God in the age and nation wherein he lives we shall
[uirc a more large, more generous and diSUsive benevolence to
our fellow-creatures of the race of Adam : We shall give a
ge foundation for hope to every guihy creature among man-
id, assuring them tliat the great God hath debarred none from
mercy but those who debar themselves by impenitenoe and
beUef. We sliall vindicate the goodness and justice of God
bis dispensations towards men, and leave tlie final condcmna-
Q of wilful im|)cnitents, and of all the wicked of tiie earth,
jrely upon their own heads. If it h e en(|uired, what fartlier
vantages can be lierivcd from so peculiar a doctrine as this last
tion contains, viz. iliat the children of wiregenerate or unko/f/
refits, who never lived to do good or exil, and diedonljf under
? guilt of Adam's min, hrvc sustained tlieir whole penaUif at
itky ana will neier it raided to life again ? I answer, in these
■ee particulars :
I. Hereby the conduct of divine providence, with regard to
* millions of infant creatures in all the numerous nations of the
rth, will be justified from the severe censures which have been
it u ])on it b y men in accusing the df)ctrine of original sin ' Fov
they suflfcr notliing but temporal deaths as being fallen in
lam their head, all these terrors of pretendcHi cruehy and
rerity will vanish, while it appears that eternal damnation be-*
igs only to those who have been guilty of actual transgression
their own persons ; f or there is not one word in all the scrip-
'e concerning eternal misery inflicted upon any perion n^erely
the siqof Adam.
II. This hypothesis not only absolves the providence of
id from supposed crucHlty, but perhaps it represents it as good
d gracious towards far the greatest part of those that arc born
Adam ; \yhile they arc not suffered to live and grow up aujidst
I temptations of this world, and under their present corrupt
ini^ples of nature, but are precluded from rendering themselves
>re miserable, by being cut ofTin infancy, and never having it
their power to do good or evil themselves.
HI. This scheme relieves the ilifHculties which Sometimes
ve been cast upon the laws or orders of God given the Jewish
tion, to cut oft' so many thousand chihiren of the Canaanites
ICO they entered into the promiseil land : For hereby these
ildren are subjected only to teinjioral death as the consequent
d penalty of Adam's sin, and are, if I may so express it,
sured from eternal mi«^ry, by being prevented from ffrowiug
» to imitate the iniquities of their faUiers, and-to expose them-
Ives to God's eternal judgment and damnation. If some ^cc>
n should ag-ain ohjvcx, why then may nol men ^Vql^ >\\kl\x q^w | watts_works_vol_4.pdf | 396 | 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 | CONCLUSION,
sionate doctrine of the sincere and extensive offers of mercy every sinner, according to the degree of the discoveries of the face of God in the age and nation wherein he lives we shallquire a more large, more generous and diffusive benevolence to our fellow-creatures of the race of Adam: We shall give a huge foundation for hope to every guilty creature among man-d, assuring them that the great God hath debarred none from mercy but those who debar themselves by impenitence and belief. We shall vindicate the goodness and justice of God this dispensations towards men, and leave the final condemnation of wilful impenitents, and of all the wicked of the earth, surely upon their own heads. If it be enquired, what farther advantages can be derived from so peculiar a doctrine as this last notion contains, viz. that the children of unregenerate or unholy parents, who never lived to do good or evil, and died only under guilt of Adam’s sin, have sustained their whole penalty at death, and will never be raised to life again? I answer, in these three particulars:
I. Hereby the conduct of divine providence, with regard to millions of infant creatures in all the numerous nations of the earth, will be justified from the severe censures which have been put upon it by men in accusing the doctrine of original sin: For they suffer nothing but temporal death, as being fallen in Adam their head, all these terrors of pretended cruelty and severity will vanish, while it appears that eternal damnation belongs only to those who have been guilty of actual transgression of their own persons; for there is not one word in all the scripture concerning eternal misery inflicted upon any person merely the sin of Adam.
II. This hypothesis not only absolves the providence of God from supposed cruelty, but perhaps it represents it as good and gracious towards far the greatest part of those that are born Adam; while they are not suffered to live and grow up amidst temptations of this world, and under their present corrupt principles of nature, but are precluded from rendering themselves miserable, by being cut off in infancy, and never having it their power to do good or evil themselves.
III. This scheme relieves the difficulties which sometimes have been cast upon the laws or orders of God given the Jewish nation, to cut off so many thousand children of the Canaanites when they entered into the promised land: For hereby these children are subjected only to temporal death as the consequent penalty of Adam’s sin, and are, if I may so express it, cursed from eternal misery, by being prevented from growing to imitate the iniquities of their fathers, and to expose themselves to God’s eternal judgment and damnation. If some person should again object, why then may not men slay their own | [{"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}] | |
' 8 94 RUIN AND ftECOVERY, tcC*
infants or any other children out of kindness, to pre
growing up to commit actual sins, and exposing thema
resurrection and judgment and everlasting misery ?
these two ways :
I. Because this is d irectly contrary to the moral law
God hath a}ipointcd to govern man, viz. thou shaft not
and the laws ot men, as well as the law of God, almos
sally forbid all murder of the human race, and reqt
for blood. It is God's prerogative to cut off* by death
pleases, but be hath not given this prerogative to man
be break in u|K)n the grand rule of his governmen
world, so far as to give this piece of sovereignty out o
hand.
II. Because if men miglit slay any children at t
pleasure, they might slay some who would have gro'
virtue and religion, and then this infant murder would
children oflffrom future and eternal happiness, which wo
been very unjust, and which God will never permit. 1
whole it is evident, that the scripture liaving never in
that I c an find foretold the resurrection or judgment of
fants of sinful parents, and having pronounced the wc
only, as the penalty of Adam's sin or their interest in it,
nounced the final judgment and eternal misery only ag
tual sinners; there is abundant reason to believe that
knowingly and wisely appointed and ordered all these tl
that his providence might be secure from all charges o
and injustice : And perhaps this hy|)othcsis which I h
proposed, is nothing else but these very appointments ai
actions of God set in their proper scriptural light to g
providence from censure.
If I have failed in these attempts, let it b e remembe
'ill the Dew or peculiar sentiments which arc found h
merely oflcred tu the world as jn'obahle conjectures dra
reason and scripture, to relieve the diiliculties which
hang on rfsvoaled truths. If the method proposed is n<
cient for this purpose, I shall rejoice to see better soli
them given, and to behold them set in a I'airor light. ^
have laboured to follow the track of reunion, it hath o'
in order to do more abundant honour to divine revel:
which I entirely suun.it my faith and practice ; and I s
renounce whatsoever is inconsistent wlili it, for that ca
right reason. And let us remember alto, that if all our i
of tiiis kind should fail, yet w«» may r« st ujisnred of tl
God is ever zrise and riohdous and good, that all histrar
with men, how intricate and repugnant soever they may
lis, are h'^jhly ooi^sisteM u\ IvW own view, and harmouii
all Lia own p«»il'«x^wnH '. W «* tn^'S ^^^^ ^s>sv\\^\ >\\^V>k^ ai | watts_works_vol_4.pdf | 397 | 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 | infants or any other children out of kindness, to prey growing up to commit actual sins, and exposing them to resurrection and judgment and everlasting misery? These two ways:
I. Because this is directly contrary to the moral law God hath appointed to govern man, viz. thou shalt not and the laws of men, as well as the law of God, almost sally forbid all murder of the human race, and require for blood. It is God's prerogative to cut off by death pleases, but he hath not given this prerogative to man he break in upon the grand rule of his government world, so far as to give this piece of sovereignty out of hand.
II. Because if men might slay any children at the pleasure, they might slay some who would have grown virtue and religion, and then this infant murder would children off from future and eternal happiness, which would been very unjust, and which God will never permit. Whole it is evident, that the scripture having never in that I can find foretold the resurrection or judgment of fants of sinful parents, and having pronounced the worst only, as the penalty of Adam's sin or their interest in it, nounced the final judgment and eternal misery only against sinners; there is abundant reason to believe that knowingly and wisely appointed and ordered all these that his providence might be secure from all charges of and injustice: And perhaps this hypothesis which I have proposed, is nothing else but these very appointments and actions of God set in their proper scriptural light to give providence from censure.
If I have failed in these attempts, let it be remember all the new or peculiar sentiments which are found here merely offered to the world as probable conjectures drawn reason and scripture, to relieve the difficulties which hang on revealed truths. If the method proposed is no cient for this purpose, I shall rejoice to see better solve them given, and to behold them set in a fairer light. I have laboured to follow the track of reason, it hath o' in order to do more abundant honour to divine revelation which I entirely submit my faith and practice; and I s renounce whatsoever is inconsistent with it, for that can right reason. And let us remember also, that if all our of this kind should fail, yet we may rest assured of the God is ever wise and righteous and good, that all his trans with men, how intricate and repugnant soever they may us, are highly consistent in his own view, and harmonize all his own perfections: We may be assured that we an | [{"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}] | |
385
CONCLUSION.
Mid unhappy creatures in ourselves, that there is an alF-sunScient
aalvation provided through Jesus Christ the Son of God, and that
levery one shall certainly be a joyful partaker of it, ivho followa
the appointed methods of divine grace. True repentance and a
sincere return to God, with faith in his mercy, so far as it is dis-
eovered to men under every dispensation, and a persevering life
of holiness in the love of God and our neighbour, shall not fail of
being crowned at last vnth the favour of God ^nd eiemal life
through the mediation of J ems ChrUt our Lord: And whatsoever
clouds of ignorance and darkness may continue to surround u^s
here, while we are studying the n^ysteries of grace or providence,
yet we shall see tilings hereafter in a d ivine light, where all diffi*
cultics and darkness shall vanish for ever. | watts_works_vol_4.pdf | 398 | 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 | CONCLUSION.
and unhappy creatures in ourselves, that there is an all-sufficient salvation provided through Jesus Christ the Son of God, and that every one shall certainly be a joyful partaker of it, who follows the appointed methods of divine grace. True repentance and a sincere return to God, with faith in his mercy, so far as it is discovered to men under every dispensation, and a persevering life of holiness in the love of God and our neighbour, shall not fail of being crowned at last with the favour of God and eternal life through the mediation of Jesus Christ our Lord: And whatsoever clouds of ignorance and darkness may continue to surround us here, while we are studying the mysteries of grace or providence, yet we shall see things hereafter in a divine light, where all difficulties and darkness shall vanish for ever. | [{"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}] | |
THREE ESSAYS
umB> BY WAT or
APPENDIX:
JVbtrtin art ,contained same plam Sepresenfatiom of imforiani
Foinfs relatins: to the fornginng QMuiiom.
FIRST ESSAY.
A Debate, whether the present Miseries of Man alone wiU
prove his Apostacy from God?
Sect. I. — The Follies and S M u irsveeryi,e s of Mankind in a generd
X HE miseries and follies of the creature roan bare l>eea tn
ancient and endless subject of declamation among the writers o(
the heathen world, as well as among christians. A just surrey
of human nature, from its entrance ipto life, till its retirement
frdm this visible world behind the curtain of death, would furnish
us with abundant matter of sorrow and complaint ; and we should
be ready to say concerning man, Is this the creature that is so
superior to the rest oj t he inhabitants of this globe, as to require
suchpeculiar care of the Creator informing him? Is this the
animal furnished with such transcendent pots^ers of thought and
reason, whereby he is said to be exalted above brute animab ?
Does he deserve such an illustrious description as Ovid gives of
him, after he had described the formation of beasts, birds and
'/
fishts
'* Sanctins his animal, mentisqae capacios alue
Deerat adhuc, 6c quod dominari in Cfetera posset,
Natas homo est. 8ive bunc divino semine fnretum
llle opifex rerum, mundi roelioris orig^,
Finxit in effigiem moderantum ciincta deorum:
Proimque cum spectent animalia ccetcra terram
Os homini sublime dedit. ccclumque tueri
Jussit, & ercctos ad sidera tollere vultus."
Thus io English :
*' A crnatnre of a more exalted kind,
Was wanting yet, and then was man designed ;
Conscious oi thought, of more capacious breast,
For empire lotvu'S, wmV ^v Vo xv\* xV^ 'tes^. | watts_works_vol_4.pdf | 399 | 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 | THREE ESSAYS
ADDED BY WAY OF
APPENDIX:
Wherein are contained some plain Representations of important Points relating to the foregoing Questions.
FIRST ESSAY.
A Debate, whether the present Miseries of Man alone will prove his Apostacy from God?
Sect. I.—The Follies and Miseries of Mankind in a general Survey,
THE miseries and follicles of the creature man have been an ancient and endless subject of declamation among the writers of the heathen world, as well as among christians. A just survey of human nature, from its entrance into life, till its retirement from this visible world behind the curtain of death, would furnish us with abundant matter of sorrow and complaint; and we should be ready to say concerning man, Is this the creature that is so superior to the rest of the inhabitants of this globe, as to require such peculiar care of the Creator in forming him? Is this the animal furnished with such transcendent powers of thought and reason, whereby he is said to be exalted above brute animals? Does he deserve such an illustrious description as Ovid gives of him, after he had described the formation of beasts, birds and fishes?
"Sanctius his animal, mentisque capacius altæ Deerat adhuc, & quod dominari in cætera posset, Natus homo est. Sive hunc divino semine cretum Ille opifex rerum, mundi melioris origo, Finxit in effigiem moderantum cuncta deorum: Pronaque cum spectent animalia cætera terram Os homini sublime dedit, cæclunque tueri Jussit, & erectos ad sidera tollere vultus."
Thus in English:
"A creature of a more exalted kind, Was wanting yet, and then was man designed; Conscious of thought, of more capacious breast, For empire form'd, and fit to rule the rest." | [{"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}] | |
ESSAY I. S97
WbetYier with particles of heavenly fir«
The God of nature did his soul inspire,
And borrowing from our earth, on that blest day.
Oar new-made eartli, a better sort of day.
And muulduiff up the mass in shajie like fttirs*
Form'd a bright image of th' alUruIin<f powers.
IVhilst an the mute creation downward bend
Their siffht, and to their earthly mother tend,
Man looics alofl ; and with erected eyes
Beholds his own hereditary dcies."
One would almost imagine this hetthen poet had read the
int which Moses the Jewish historian gives of the original
ttion of man ; G en. i. 26. And God said, let Ui make nuut
r imagCy after our likeness ; and let them have dominiom
the fishy and the /only and the cattle. And diapter it 7«
the Lord God formed man of the dust of the ground, and
hed into his nostrils the breath of life, and man became a
f s oul. If raaawas formed in the image of God, certainly
as a holy and a happy being ; b ut what is there like holiuesa
ppiness now found running through the rank of creaturea
8 called by the name of man ? Are there any of the brutal
that do not more regularly answer the design of their erea-
and act more agreeably to their nature, than this illustrious
MAN, that was made to govern them all ? Are there any
e brutes of the land, the water or the air, that we ever find
f 80 much below their original character as mankind docs ?
are there any tribes amongst them, throueh which pain^
ion and misery are so plentifully distributed as among the
and dauglitcrs of the first man ?
Tliis globe of earth, if it were to be surveyed by some
, some immortal being of the superior i^gians, and ran-
id through all the dimensions and corners of it which ar«
»ited by our species of creatures, it would be found such a
re of iblly and madness, such a maze of mingled vice and
*y, as would move the compassion of bis refined nature to
uAil degree, and almost sinL it into sympathy and sorrow,
were not tempered and restrained by a clear sight of the
Lod wise conduct of providence, in permitting all this mis-
But if all these wide and dismal scenes could be grasped
e view, by any mortal of a tender and compassionate make,
ips it would agonize his better powers into confusion and
nzy. Should the poets or philosophers form a just idea of
\ f ar as our common capacities eiitend, there would be cri«
1 a nd absurd matter enough to furnish a Horace or a J uve-
with a thousand jests and sarcasms on their own spiki^ies, or
r with a thousand full satires. There would he follies enough
lake the lungs of a thousand Democrituses with cvidless
iter, and there would be miseries enough to raise a foimiaia
ars for each single HeracUtus, if su^ siQli«\\%4\v^^^*v^ | watts_works_vol_4.pdf | 400 | 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 | ESSAY I.
Whether with particles of heavenly fire
The God of nature did his soul inspire,
And borrowing from our earth, on that blest day,
Our new-made earth, a better sort of clay,
And moulding up the mass in shape like ours.
Form'd a bright image of th' all-ruling powers.
Whilst all the mute creation downwards bend
Their sight, and to their earthly mother tend,
Man looks aloft; and with erected eyes
Beholds his own hereditary skies."
One would almost imagine this heathen poet had read the
ant which Moses the Jewish historian gives of the original
ation of man; Gen. i. 26. And God said, let us make man
or image, after our likeness; and let them have dominion
the fish, and the fowl, and the cattle. And chapter ii. 7.
the Lord God formed man of the dust of the ground, and
hed into his nostrils the breath of life, and man became a
soul. If man was formed in the image of God, certainly
as a holy and a happy being; but what is there like holiness
appiness now found running through the rank of creatures
is called by the name of MAN? Are there any of the brutal
that do not more regularly answer the design of their crea-
and act more agreeably to their nature, than this illustrious
MAN, that was made to govern them all? Are there any
e brutes of the land, the water or the air, that we ever find
so much below their original character as mankind does?
are there any tribes amongst them, through which pain,
tion and misery are so plentifully distributed as among the
and daughters of the first man?
This globe of earth, if it were to be surveyed by some
, some immortal being of the superior regions, and ran-
d through all the dimensions and corners of it which are
bited by our species of creatures, it would be found such a
re of folly and madness, such a maze of mingled vice and
ry, as would move the compassion of his refined nature to
ful degree, and almost sink it into sympathy and sorrow,
were not tempered and restrained by a clear sight of the
and wise conduct of providence, in permitting all this mis-
. But if all these wide and dismal scenes could be grasped
e view, by any mortal of a tender and compassionate make,
apa it would agonize his better powers into confusion and
nzy. Should the poets or philosophers form a just idea of
far as our common capacities extend, there would be cri-
l and absurd matter enough to furnish a Horace or a Juve-
with a thousand jests and sarcasms on their own species, or
er with a thousand full satires. There would be follies enough
make the lungs of a thousand Democrituses with endless
ater, and there would be miseries enough to raise a fountain
ears for each single Heraclitus, if such a one had lived 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}] |
Subsets and Splits
No community queries yet
The top public SQL queries from the community will appear here once available.