N06399:564
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 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.) That the Law of Moses is not the prime and general Law and Rule of Judgment for Mankind, to condemn them, and denominate them Sinners; but that the State they are in with regard to a higher, more ancient and universal Law, determines Mankind in general to be Sinners in the Sight of God, and liable to be condemned as such. Which Observation is, in many Respects, to the Apostle's Purpose; particularly in this Respect, that if the Jews were convinced, that the Law which was the prime Rule of Condemnation, was given to all, was common to all Mankind, and that all fell under Condemnation through the Violation of that Law by the common Father of all, both Jews & Gentiles, then they would be led more easily and naturally to believe, that the Method of Justification, which God had established, also extended equally to all Mankind: And that the Messiah, by whom we have this Justification, is appointed, as Adam was, for a common Head to all, both Jews and Gentiles.
(2.) That the Law of Moses is not the prime and general Law and Rule of Judgment for Mankind, to condemn them, and denominate them Sinners; but that the State they are in with regard to a higher, more antient and universal Law, determines Mankind in general to be Sinners in the Sight of God, and liable to be condemned as such. Which Observation is, in many Respects, to the Apostle's Purpose; particularly in this Respect, that if the Jews were convinced, that the Law which was the prime Rule of Condemnation, was given to all, was common to all Mankind, and that all fell under Condemnation thrô the Violation of that Law by the common Father of all, both Jews & Gentiles, then they would be led more easily and naturally to believe, that the Method of Justification, which God had established, also extended equally to all Mankind: And that the Messiah, by whom we have this Justification, is appointed, as Adam was, for a common Head to all, both Jews and Gentiles.
The Apostle's aiming to confute the Jewish Notion, is the principal Occasion of those Words in the 13th v. For until the Law, Sin was in the World; but Sin is not imputed, when there is no Law.