N06399:507
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 4 › 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 the only real Relation that the Effect can have to that Sin, is a Relation as to Time, viz. that 'tis after it. And when the Matter is closely examined, the whole amounts to no more than this, That God is pleased, of his mere good▪ Will and Pleasure, to bestow a greater Favour upon us, than he did upon Adam in Innocency, after that Sin of his eating the forbidden Fruit; which Sin we are no more concerned in, than in the Sin of the King of Pegù, or Emperor of China.
And the only real Relation that the Effect can have to that Sin, is a Relation as to Time, viz. that 'tis after it. And when the Matter is closely examined, the whole amounts to no more than this, That God is pleased, of his meer good▪ Will and Pleasure, to bestow a greater Favour upon us, than he did upon Adam in Innocency, after that Sin of his eating the forbidden Fruit; which Sin we are no more concerned in, than in the Sin of the King of Pegù, or Empero• of China.
IV. 'Tis altogether inconsistent with the Apostle's Scope, and the Import of what he says, to suppose that the Death which he here speaks of as coming on Mankind by Adam's Sin, comes not as a Punishment, but only as a Favour. It quite makes void the Opposition, in which the Apostle sets the Consequences of Adam's Sin, and the Consequences of the Grace and Righteousness of Christ. They are set in Opposition to each other, as opposite Effects, arising from opposite Causes, throughout the Paragraph. One as the just Consequence of an Offence, the other a free Gift. v.15, 16, 17, 18. Whereas, according to this Scheme, there is no such Opposition in the Case; both are Benefits, and both are free Gifts. A very wholesome Medicine, to save from […], ordered by a kind Father, or a Shield to preserve from […] Enemy, bestowed by a Friend, is as much a free Gift, as pleasant Food. The Death that comes by Adam, is set in Opposition to the Life and Happiness that comes by Christ, as being the Fruit of Sin, and Judgment for Sin; when the latter is the Fruit of divine Grace. v. 15. 17, 20, 21. Whereas according to our Author, both came by Grace: Death […] on Mankind by the free Kindness and Love of God, much more truly and properly than by Adam's Sin. Dr. T. speaks of it as coming by OCCASION, of Adam's Sin. But as I have observed, it is an Occasion without any Influence.) Yet the proper CAUSE is God's Grace: So […] true Cause is wholly good. Which, by the Way, is directly gnant so the Apostle's Doctrine in