N06399:331
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.
Here it will be in vain to say, 'Tis true, that it was Adam's Duty to have a good Disposition or Inclination as soon as it was possible to be obtained, in the Nature of Things: but as it could not be without Time to establish such an Habit, which requires antecedent Thought, Reflection, and repeated right Action; therefore all that Adam could be obliged to in the first Place, was to reflect and consider Things in a right Manner, and apply himself to ⟨p. 155⟩right Action, in order to obtain a right Disposition. For, this supposes, that even this Reflection and Consideration, which he was obliged to, was right Action. Surely he was obliged to it no otherwise than as a thing that was right: And therefore he must have an Inclination to this right Action immediately, before he could perform those first right Actions. And as the Inclination to them should be right, the Principle or Disposition from which he performed even these Actions, must be good. Otherwise, the Actions would not be right in the Sight of Him who looks at the Heart; nor would they answer the Man's Obligations, or be a doing his Duty, if he had done them for some sinister End, and not from a Regard to God and his Duty. Therefore there must be a Regard to God and his Duty implanted in him at his first Existence: Otherwise, 'tis certain, he would have done Nothing from a Regard to God and his Duty; no, not so much as to reflect and consider, and try to obtain such a Disposition. The very Supposition of a Disposition to right Action being first obtained by repeated right Action, is grossly inconsistent with it self: for it supposes a Course of right Action, before there is a Disposition to perform any right Action.
Here it will be in vain to say, 'Tis true, that it was Adam's Duty to have a good Disposition or Inclination as soon as it was possible to be obtained, in the Nature of Things: but as it could not be without Time to establish such an Habit, which requires antecedent Thought, Reflexion, and repeated right Action; therefore all that Adam could be obliged to in the first Place, was to reflect and consider Things in a right Manner, and apply himself to ⟨p. 155⟩right Action, in order to obtain a right Disposition. For, this supposes, that even this Reflexion and Consideration, which he was obliged to, was right Action. Surely he was obliged to it no otherwise than as a thing that was right: And therefore he must have an Inclination to this right Action immediately, before he could perform those first right Actions. And as the Inclination to them should be right, the Principle or Disposition from which he performed even these Actions, must be good. Otherwise, the Actions would not be right in the Sight of Him who looks at the Heart; nor would they answer the Man's Obligations, or be a doing his Duty, if he had done them for some sinister End, and not from a Regard to God and his Duty. Therefore there must be a Regard to God and his Duty implanted in him at his first Existence: Otherwise, 'tis certain, he would have done Nothing from a Regard to God and his Duty; no, not so much as to reflect and consider, and try to obtain such a Disposition. The very Supposition of a Disposition to right Action being first obtain'd by repeated right Action, is grosly inconsistent with it self: for it supposes a Course of right Action, before there is a Disposition to perform any right Action.