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not of the Resurrection of all Men, but of the Saints only, pag. 15—18. which were it true, as it is false, is nothing to the purpose ; and yet he triumphs as if he had gained fome great Victory, when he leaves me in full Poffeffion of the Argument.
He names not fo much as one Text befides the five I mentioned, where the one Offence is certainly and plainly referred to. Nor doth he pretend to find in those Texts any other Confequences of that Offence befides thofe which I have found, namely, temporal Sorrow, Labour and Death. He endeavours to fhew from thofe Texts that Adam's Sin is imputed to us, and that we are punished for it: but carries that Imputation and Punishment no further than temporal Sorrow, Labour and Death. He don't fo much as affirm that we can from them collect, that the Nature of all Mankind is morally corrupted by Adam's Tranfgreffion, or that all Men thereby are justly made liable to the Torments of Hell for ever. Indeed, (pag. 27.) he feebly points at a farther Judgment to Condemnation, which, as he faith, came upon all the World, befides that mentioned, Gen. iii. 19. namely in Rom. iii. 19.-that all the World may become guilty before God, or, fubject to the Judgment of God. But we all know, that Guiltiness, or being fubject, or obnoxi
obnoxious to Judgment, never did, nor will come upon all Men to Condemnation.-He deferts both the Perfons and Cause he has undertaken to defend. He quite alters the Af fembly's Propofition, pag. 62-64. a certain Proof he thought it not defenfible; and wholly declines meddling with any other Text they have brought to prove, that for Adam's Sin we are justly liable to eternal Torments in Hell. He allows the fuppofed Corruption of Nature derived from Adam may be overcome by our natural Power, and that it is our own Fault, if we do not refift and overcome it, pag. 63. He don't pretend to affert an utter Incapacity in Man to do bis Duty for want of natural Powers; but owns it is their Duty, and that they have natural Powers to do good; and that their actual Sins are chargeable on their own Choice, pag. 64. That it is the Sinner's own Fault, that he fuffers himself to be drawn away into the Commiffion of actual Sins, pag. 70. That the Caufe of our Sin is the Choice of our own Will; or, our Sin proceeds immediately from our own Choice. And if all this be true, what becomes of the common Doctrine of Original Sin? which yet he strenously endeavours to fupport: or wherein, as to the main Point, doth he differ from me? whom yet he warmly oppofes.
I SHOULD be glad to fee all Debates relating to the Senfe of Scripture managed on all Sides in a Chriftian-like Manner; and wifh, while we are endeavouring to difcover, or vindicate the Truth of Religious Principles, we may none of us lofe the kind and amicable Spirit of the Gospel; or, refting in Speculative Knowledge, neglect Piety, or the Practice of the folid and obvious Duties of Religion.
ORIGINAL SIN, &c.
ELIEVING the Scriptures to be a Revelation from God, and that they alone contain the true and genuine Principles of the Christian Religion, it is my Refolution to make them the Study of my Life. What Doctrine they teach, I embrace, and will, to the best of my Ability, teach and communicate to others. What in them I find not, I will neither profefs, nor teach, to gain any the greatest temporal Advantages. And from this my upright Purpose, through God's Af fiftance, no Man fhall me perfuade or deter; being convinced my eternal Well-being depends upon this Conduct. If I CORRUPT the Temble or Church of God by falfe Doctrine, I know
know God will CORRUPT or destroy me, 1 Cor. iii. 17. If I am faithful to my Truft as a Minifter of the Gofpel, whatever my prefent Lot may be, I am fure of receiving in a little Time the Crown of everlasting Life: Therefore it is my earnest Defire and highest Ambition to understand, live and preach the Truth as it is in Jefus. I bear Good-will to all Mankind, and fhall ever ftudy to cultivate Peace and Friendship with all my Fellow-Chriftians. I would not willingly difturb or displease any Perfon in the World; and why fhould any be difpleafed at me, while I fincerely follow God, and peaceably do my Duty? But if any one is disgusted, or reproaches, cenfures, or maligns me, I matter it not. May I but approve myself to God, be happy in the Teftimony of a good Confcience, and in any Degree ferviceable to the Caufe of true Religion, I can difregard the Cenfures of Men, who shortly shall return to their Duft, and as well as myself, ftand before the Judgment-Seat of CHRIST where, I am fure, they fhall not judge me, but be judged themselves.
In this Mind; in Love and Peace with all Men, in a full Perfuafion I am to answer in the great Day for what I now write, and in Dependence upon the Father of Lights to lead me into the Truth, I address myself to the Work I have undertaken.