N06399:324
The great Christian doctrine of original sin defended
The great Christian doctrine of original sin defended; evidences of it's [sic] truth produced, and arguments to the contrary answered. Containing, in particular, a reply to the objections and arguings of Dr. John Taylor, in his book, entitled, "The Scripture-doctrine of original sin proposed to free and candid examination, &c. / By the late Reverend and learned Jonathan Edwards, president of the College of New-Jersey. ; [Thirteen lines of quotations]The great Christian doctrine of original sin defended; evidences of it's [sic] truth produced, and arguments to the contrary answered. Containing, in particular, a reply to the objections and arguings of Dr. John Taylor, in his book, intitled, "The Scripture-doctrine of original sin proposed to free and candid examination, &c. / By the late Reverend and learned Jonathan Edwards, president of the College of New-Jersey. ; [Thirteen lines of quotations]
printed by S. Kneeland, 1758
The great Christian Doctrine of ORIGINAL SIN defended. › Part 2 › Chapter 1 › Section 1
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And if we consider what Dr. T. declares as his own Notion of the Essence of Virtue, we shall find, what he so confidently and often affirms, of it's being essential to all Virtue that it should follow Choice and proceed from it, is no less repugnant to that, than it is to the Nature of Things, and the general Notions of Mankind. For 'tis his Notion, as well as Mr. Hutcheson's, that the Essence of Virtue lies in good Affection, and particularly in Benevolence or Love: as he very fully declares in these Words in his Key, *That the Word that signifies Goodness and Mercy, should also signify moral Rectitude in general, will not seem strange, if we consider that Love is the fulfilling of the Law. Goodness according to the Sense of Scripture, and the Nature of Things, includes all moral Rectitude; which, I reckon, may every Part of it, where it is true and genuine, be resolved into this single Principle. If it be so indeed, then certainly no Act whatsoever can have moral Rectitude, but what proceeds from this Principle. And consequently no Act of Volition or Choice can have any moral Rectitude, that takes Place before this Principles exists. And yet he most ⟨p. 143⟩confidently affirms, that Thought, Reflection and Choice must go before Virtue, and that all Virtue or Righteousness must be the Fruit of preceding Choice. This brings his Scheme to an evident Contradiction. For no Act of Choice can be virtuous but what proceeds from a Principle of Benevolence or Love; for he insists that all genuine moral Rectitude, in every Part of it, is resolved into this single Principle: And yet the Principle of Benevolence is self, can't be virtuous, unless it proceeds from Choice; for he affirms that Nothing can have the Nature of Virtue but what comes from Choice. So that virtuous Love, as the Principle of all Virtue, must go before virtuous Choice, and be the Principle or Spring of it; and yet virtuous Choice must go before virtuous Benevolence, and be the Spring of that. If a virtuous Act of Choice goes before a Principle of Benevolence, and produces it, then this virtuous Act is something distinct from that Principle which follows it, and is it's Effect. So that here is at least one Part of Virtue, yea the Spring and Source of all Virtue, viz. a virtuous Choice, that cannot be resolved into that single Principle of Love.
And if we consider what Dr. T. declares as his own Notion of the Essence of Virtue, we shall find, what he so confidently and often affirms, of it's being essential to all Virtue that it should follow Choice and proceed from it, is no less repugnant to that, than it is to the Nature of Things, and the general Notions of Mankind. For 'tis his Notion, as well as Mr. Hutcheson's, that the Essence of Virtue lies in good Affection, and particularly in Benevolnce or Love: as he very fully declares in these Words in his Key,