N06399:458
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 3 › Section 2
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.
(2.) If the Apostle is speaking only of the Wickedness or Guilt of great collective Bodies, then it will follow, that also the Justification he here treats of, is no other than the Justification of such collective Bodies. For, they are the same he speaks of as guilty and wicked, that he argues cannot be justified by the Works of the Law, by Reason of their being Wicked. Otherwise his Argument is wholly disannulled. If the Guilt he speaks of be only of collective Bodies, then what he argues from that Guilt, must be only, that collective Bodies cannot be justified by the Works of the Law, having no Respect to the Justification of particular Persons. And indeed this is Dr. T—r's declared ⟨p. 217⟩Opinion. He supposes, the Apostle here, and in other Parts of this Epistle, is speaking of Men's Justification considered only as in their collective Capacity. †But the contrary is most manifest. The 16th and 18th Verses of this third Chapter can't, without the utmost Violence, be understood otherwise than of the Justification of particular Persons. That he might be just, and the Justifier of HIM that believeth in Jesus.—Therefore we conclude that A MAN is justified by Faith, without the Deeds of the Law. So Chap. iv. 5. But to HIM that worketh not, but b• li•veth on him that justifieth the ungodly. HIS Faith is counted for Righteousness. And what the Apostle cites in the 6, 7, & 8th Verses from the Book of Psalms, evidently shows, that he is speaking of the Justification of particular Persons. Even as David also describeth the Blessedness of THE MAN unto whom God imputeth Righteousness without Works, saying, Blessed are they whose Iniquities are forgiven, and whose Sins are covered. David says these Things in the 32d Psalm, with a special respect to his own particular Case; there expressing the great Distress he was in, while under a Sense of the Guilt of his personal Sin, and the great Joy he had when God forgave him; as in v. 3.4.
(2.) If the Apostle is speaking only of the Wickedness or Guilt of great collective Bodies, then it will follow, that also the Justification he here treats of, is no other than the Justification of such collective Bodies. For, they are the same he speaks of as guilty and wicked, that he argues cannot be justified by the Works of the Law, by Reason of their being Wicked. Otherwise his Argument is wholly disannul'd. If the Guilt he speaks of be only of collective Bodies, then what he argues from that Guilt, must be only, that collective Bodies cannot be justified by the Works of the Law, having no Respect to the Justification of particular Persons. And indeed this is Dr. T—r's declared