It is of the utmost importance, wherever clear and distinct conceptions
are required, to make out in the first instance whether the term in
question, or the main terms of the question in dispute, represents or
represent a fact or class of facts simply, or some self-established and
previously known idea or principle, of which the facts are instances and
realizations, or which is introduced in order to explain and account for
the facts. Now the term 'merits,' as applied to Abraham and the saints,
belongs to the former. It is a mere 'nomen appellativum' of the
facts.


Ib. c. 5. p. 252.

The Papists and we agree that original sin is the privation of
original righteousness; but they suppose there was in nature without
that addition of grace, a power to do good, &c.

Nothing seems wanting to this argument but a previous definition and
explanation of the term, 'nature.' Field appears to have seen the truth,
namely, that nature itself is a peccant (I had almost said an unnatural)
state, or rather no State at all, [Greek: ou stasis all' apostasis].


Ib. c. 6. p. 269.

And surely the words of Augustine do not import that she had no sin,
but that she overcame it, which argueth a conflict; neither doth he
say he will acknowledge she was without sin, but that he will not move
any question touching her, in this dispute of sins and sinners.