Observations on Rom. iii. 9-24
If the Scriptures represent all mankind as wicked in their first state, before they are made partakers of the benefits of Christ’s redemption, then they are wicked by nature: for doubtless men’s first state is their native state, or that in which they come into the world. But the Scriptures do thus represent all mankind.
Before I mention particular texts to this purpose, I would observe, that it alters not the case, as to the argument in hand, whether we suppose these texts speak directly of infants, or only of such as understand something of their duty and state. For if all mankind, as soon as ever they are capable of reflecting, and knowing their own moral state, find themselves wicked, this proves that they are wicked by nature; either born so, or born with an infallible disposition to be wicked as soon as possible, if there be any difference between these; and either of them will prove men to be born exceedingly depraved. I have before proved, that a native propensity to sin certainly follows from many things said of mankind in the Scripture; but what I intend now, is to prove by direct scripture testimony, that all mankind, in their first state, are really of a wicked character.
To this purpose, exceeding full, express, and abundant is that passage of the apostle, in Rom. iii. 9-24. which I shall set down at large, distinguishing the universal terms which are here so often repeated, by a distinct character. The apostle having in the first chapter (Rom. i.16, 17.) laid down his proposition, that none can be saved in any other way than through the righteousness of God, by faith in Jesus Christ, he proceeds to prove this point, by showing particularly that all are in themselves wicked, and without any righteousness of their own. First, he insists on the wickedness of the Gentiles, in the first chapter; next, on the wickedness of the Jews, in the second chapter. And then, in this place, he comes to sum up the matter, and draw the conclusion in the words following: “What then, are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are ALL under sin: as it is written, there is none righteous, no, not one; there is none that understandeth; there is none that seeketh after God; they are ALL gone out of the way; they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness; their feet are swift to shed blood; destruction and misery are in their ways, and the way of peace they have not known; there is no fear of God before their eyes. Now we know, that whatsoever things the law saith, it saith to them that are under the law, that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law, there shall no flesh be justified in his sight; for by the law is the knowledge of sin. But now the righteousness of God without the law, is manifest, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ, unto all, and upon ALL them that believe; for there is no difference. for all have sinned, and come short of the glory of God. Being justified freely by his grace, through the redemption which is in Jesus Christ.”
Here the thing which I would prove, viz. that mankind in their first state, before they are interested in the benefits of Christ’s redemption, are universally wicked, is declared with the utmost possible fullness and precision. So that if here this matter be not set forth plainly, expressly, and fully, it must be because no words can do it, and it is not in the power of language, or any manner of terms and phrases, however contrived and heaped up one upon another, determinately to signify any such thing.
Dr. T. to take off the force of the whole, would have us to understand (p. 104-107.) that these passages quoted from the Psalms, and other parts of the Old Testament, do not speak of all mankind, nor of all the Jews; but only of them of whom they were true. He observes, there were many that were innocent and righteous; though there were also many, a strong party, that were wicked, corrupt, &c. of whom these texts were to be understood. Concerning which I would observe the following things:
1. According to this, the universality of the terms in these places, which the apostle cites from the Old Testament, to prove that all the world, both Jews and Gentiles, are under sin, is nothing to his purpose. The apostle uses universal terms in his proposition, and in his conclusion, thatallare under sin, that every mouth is stopped, all the world guilty,—that by the deeds of the law no flesh can be justified. And he chooses out a number of universal sayings or clauses out of the Old Testament, to confirm this universality; as, There is none righteous; no, not one: they are all gone out of the way; there is none that understandeth, &c. But yet the universal terms found in them have no reference to any such universality, either in the collective, or personal sense; no universality of the nations of the world, or of particular persons in those nations, or in any one nation in the world: ”but only of those of whom they are true!” That is, there is none of them righteous, of whom it is true, that they are not righteous: no, not one; there is none that understand, of whom it is true, that they understand not: they are all gone out of the way, of whom it is true, that they are gone out of the way, &c. Or these expressions are to be understood concerning that strong party in Israel, in David and Solomon’s days, and in the prophets’ days; they are to be understood of them universally. And what is that to the apostle’s purpose? How does such an universality of wickedness—that all were wicked in Israel, who were wicked; or, that there was a particular evil party, all of which were wicked—confirm that universality which the apostle would prove, viz. That all Jews and Gentiles, and the whole world, were wicked, and every mouth stopped, and that no flesh could be justified by their own righteousness.