N06399:477
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 3
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.
6. The Words themselves of the Apostle in this Place, show plainly, that he here uses the Word, Sinners, not as signifying Gentiles, in Opposition to Jews, but as denoting the morally evil, in Opposition to such as are righteous or good: because this latter Opposition or Distinction between ⟨p. 227⟩Sinners and Righteous is here expressed in plain Terms. Scarcely for a righteous Man will one die; yet peradventure for a good Man some would even dare to die: But God commended his Love towards us, in that while we were yet Sinners, Christ died for us. By righteous Men are doubtless meant the same that are meant by such a Phrase, throughout this Apostle's Writings, and throughout the New-Testament, and throughout the Bible. Will any one pretend, that by the righteous Man, whom Men would scarcely die for, and by the good Man, that perhaps some might even dare to die for, is meant a Jew? Dr. T. himself don't explain it so, in his Exposition of this Epistle; and therefore is not very consistent with himself, in supposing, that in the other Part of the Distinction the Apostle means Gentiles, as distinguished from the Jews. The Apostle himself had been labouring abundantly, in the preceding Part of the Epistle, to prove that the Jews were Sinners in this Sense, namely in Opposition to righteous; That all had sinned, that all were under Sin, and therefore could not be justified, could not be accepted as righteous, by their own Righteousness.
6. The Words themselves of the Apostle in this Place, shew plainly, that he here uses the Word, Sinners, not as signifying Gentiles, in Opposition to Jews, but as denoting the morally evil, in Opposition to such as are righteous or good: because this latter Opposition or Distinction between ⟨p. 227⟩Sinners and Righteous is here express'd in plain Terms. Scarcely for a righteous Man will one die; yet peradventure for a good Man some would even dare to die: But God commended his Love towards us, in that while we were yet Sinners, Christ died for us. By righteous Men are doubtless meant the same that are meant by such a Phrase, throughout this Apostle's Writings, and throughout the New-Testament, and throughout the Bible. Will any one pretend, that by the righteous Man, whom Men would scarcely die for, and by the good Man, that perhaps some might even dare to die for, is meant a Jew? Dr. T. himself don't explain it so, in his Exposition of this Epistle; and therefore is not very consistent with himself, in supposing, that in the other Part of the Distinction the Apostle means Gentiles, as distinguished from the Jews. The Apostle himself had been labouring abundantly, in the preceeding Part of the Epistle, to prove that the Jews were Sinners in this Sense, namely in Opposition to righteous; That all had sinned, that all were under Sin, and therefore could not be justified, could not be accepted as righteous, by their own Righteousness.