N06399:675
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 4 › Chapter 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.
The depraved Disposition of Adam's Heart is to be considered two Ways. (1.) As the first rising of an evil Inclination in his Heart, exerted in his first Act of Sin, and the Ground of the complete Transgression. (2.) An evil Disposition of Heart continuing afterwards, as a confirmed Principle, that came by God's forsaking him; which was a Punishment of his first Transgression. This confirmed Corruption, by it's remaining and continued Operation, brought additional Guilt on his Soul.
The depraved Disposition of Adam's Heart is to be considered two Ways. (1.) As the first rising of an evil Inclin•tion in his Heart, exerted in his first Act of Sin, and the Ground of the compleat Transgression. (2.) An evil Disposition of Heart continuing afterwards, as a confirmed Principle, that came by God's forsaking him; which was a Punishment of his first Transgression. This confirmed Corruption, by it's remaining and continued Operation, brought additional Guilt on his Soul.
And in like Manner, Depravity of Heart is to be considered two Ways in Adam's Posterity. The first Existing of a corrupt Disposition in their Hearts is not to be looked upon as Sin belonging to them, distinct from their Participation of Adam's first Sin: it is as it were the extended Pollution of that Sin, through the whole Tree, by Virtue of the constituted Union of the Branches with the Root; or the Inherence of the Sin of that Head of the Species in the Members, in the Consent and Concurrence of the Hearts of the Members with the Head, in that first Act. (Which may be, without God's being the Author of Sin: about which I have spoken in the former Chapter.) ⟨p. 329⟩But the Depravity of Nature, remaining an established Principle in the Heart of a Child of Adam, and as exhibited in After-Operations, is a Consequence and Punishment of the first Apostasy thus participated, and brings new Guilt.—The first Being of an evil Disposition in the Heart of a Child of Adam, whereby he is disposed to approve of the Sin of his first Father, as fully as he himself approved of it when he committed it, or so far as to imply a full and perfect Consent of Heart to it, I think, is not to be looked upon as a Consequence of the Imputation of that first Sin, any more than the full Consent of Adam's own Heart in the Act of sinning; which was not consequent on the Imputation of his Sin to himself, but rather prior to it in the Order of Nature. Indeed the Derivation of the evil Disposition to the Hearts of Adam's Posterity, or rather the Co-existence of the evil Disposition, implied in Adam's first Rebellion, in the Root & Branches, is a Consequence of the Union, that the wise Author of the World has established between Adam & his Posterity; but not properly a Consequence of the Imputation of his Sin; nay rather antecedent to it, as it was in Adam himself. The first Depravity of Heart, and the Imputation of that Sin, are both the Consequenes of that established Union; but yet in such Order, that the evil Disposition is first, and the Charge of Guilt consequent; as it was in the Case of Adam himself.