N06399:489
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.
In Opposition to this, the Apostle says, 'We Jews, after all our glorying in our Distinction, were by Nature Children of Wrath, as well as the rest of the World.' And a yet further Evidence, that the Apostle here means to include the Jews, and even himself, is the universal Term he uses, Among whom also we ALL had our Conversation, &c. Though Wickedness was supposed by the Jews to be the Course of this World, as to the Generality of Mankind, yet they supposed themselves an exempt People, at least the Pharisees, and the devout Observers of the Law of Moses, and Traditions of the Elders; whatever might be thought of Publicans and Harlots. But in Opposition to this, the Apostle asserts, that they all were no better by Nature than others, but were to be reckoned among the Children of Disobedience, and Children of Wrath.
In Opposition to this, the Apostle says, 'We Jews, after all our glorying in our Distinction, were by Nature Children of Wrath, as well as the rest of the World.' And a yet further Evidence, that the Apostle here means to include the Jews, and even himself, is the universal Term he uses, Among whom also we ALL had our Conversation, &c. Thô Wickedness was supposed by the Jews to be the Course of this World, as to the Generality of Mankind, yet they supposed themselves an exempt People, at least the Pharisees, and the devout Observers of the Law of Moses, and Traditions of the Elders; whatever might be thought of Publicans and Harlots. But in Opposition to this, the Apostle asserts, that they all were no better by Nature than others, but were to be reckon'd among the Children of Disobedience, and Children of Wrath.
And then besides, if the Apostle chooses to put himself among the Gentiles, because he was the Apostle of the Gentiles, I would ask, why he don't do so in the 11th v. of the same Chapter, where he speaks of their Gentile State expressly? Remember that YE being in time past Gentiles in the Flesh.—Why does he here make a Distinction between the Gentiles and himself? Why did he not say, Let us remember, that we being in past Time Gentiles? And why does the same Apostle, even universally, make the same Distinction, speaking either in the second ⟨p. 236⟩