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]
Jonathan Edwards 1703–1758printed by S. Kneeland, 1758
[2], xviii, 386, [10] p. ; 21 cm. (4to and 8vo) · 140k words · Evans 8118
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 with respect to the Identity of created Substance it self, in the different Moments of its Duration, I think, we shall greatly mistake, if we imagine it to be like that absolute, independent Identity of the FIRST BEING, whereby He is the same Yesterday, to Day, and for ever. Nay, on the contrary, it may be demonstrated, that even this Oneness of created Substance, existing at different Times, is a •eerly dependent Identity; dependent on the Pleasure and sovereign Constitution of Him who worketh all in all. This will follow from what is generally allowed, and is certainly true, That God not only created all Things, and gave them Being at first, but continually preserves them, and upholds them in Being.—This being a Matter of considerable Importance, it may be worthy here to be considered with a little Attention.—Let us inquire therefore, in the first Place, Whether it be not evident, that God does continually, by his immediate Power, uphold every created Substance in Being; and then let us see the Consequence.
And with respect to the Identity of created Substance it self, in the different Moments of its Duration, I think, we shall greatly mistake, if we imagine it to be like that absolute, independent Identity of the FIRST BEING, whereby He is the same Yesterday, to Day, and for ever. Nay, on the contrary, it may be demonstrated, that even this Oneness of created Substance, existing at different Times, is a •eerly dependentIdentity; dependent on the Pleasure and sovereign Constitution of Him who worketh all in all. This will follow from what is generally allowed, and is certainly true, That God not only created all Things, and gave them Being at first, but continually preserves them, and upholds them in Being.—This being a Matter of considerable Importance, it may be worthy here to be considered with a little Attention.—Let us inquire therefore, in the first Place, Whether it ben't evident, that God does continually, by his immediate Power, uphold every created Substance in Being; and then let us see the Consequence.
That God does, by his immediate Power, uphold every created Substance in Being, will be manifest, if we consider, that their present Existene is a dependent Existence, and therefore is an Effect, and must have some Cause: and the Cause must be one of these two; either the antecedent Existence of the same Substance, or else the Power of the Creator. But it can't be the antecedent Existence of the same Substance. For Instance, the Existence of the Body of the Moon at this present Moment, can't be the Effect of it's Existence at the last foregoing Moment. For not only was what existed the last Moment, no active Cause, but wholly a passive Thing; But this also is to be considered,
that no Cause can produce Effects in a Time and Place in which it self is not. 'Tis plain, Nothing can exert itself, or operate, when and where it is not existing. But the Moon's past Existence was neither where not when its present Existence is.—In point of Time; what is past, entirely ceases, when present Existence begins; otherwise it would not be past. The past Moment is ceased and gone, when the present Moment takes Place,; and does no more co-exist with it, than does any other Moment that had ceased twenty Years ago. Nor could the past Existence of the Particles of this moving Body produce Effects in any other Place, than where it then was. But its Existence at the present Moment, in every Point of it, is in a different Place, from where its Existence was at the last preceding Moment. From these Things, I suppose, it will certainly follow, that the present Existence, either of this, or any other created Substance, cannot be an Effect of its past Existence. The Existences (so to speak) of an Effect, or Thing dependent, in different Parts of Space or Duration, though ever so near one to another, don't at all co-exist one with the other; and therefore are as truly different Effects, as if those Parts of Space and Duration were ever so far asunder: And the prior Existence can no more be the proper Cause of the new Existence, in the next Moment, or next Part of Space, than if it had been in an Age before, or at a Thousand Miles Distance, without any Existence to fill up the intermediate Time or Space. Therefore the Existence of created Substances, in each successive Moment, must be the Effect of the immediate Agency, Will, and Power of GOD.
That God does, by his immediate Power, uphold every created Substance in Being, will be manifest, if we consider, that their present Existen•e is a dependent Existence, and therefore is an Effect, and must have some Cause: and the Cause must be one of these two; either the antecedent Existence of the same Substance, or else the Power of the Creator. But it can't be the antecedent Existence of the same Substance. For Instance, the Existence of the Body of the Moon at this present Moment, can't be the Effect of it's Existence at the last foregoing Moment. For not only was what existed the last Moment, no active Cause, but wholly a passive Thing; But this also is to be considered, ⟨p. 341⟩that no Cause can produce Effects in a Time and Place in which it self is not. 'Tis plain, Nothing can exert itself, or operate, when and where it is not existing. But the Moon's past Existence was neither where not when its present Existence is.—In point of Time; what is past, intirely ceases, when present Existence begins; otherwise it would not be past. The past Moment is ceased and gone, when the present Moment takes Place,; and does no more co-exist with it, than does any other Moment that had ceased twenty Years ago. Nor could the past Existence of the Particles of this moving Body produce Effects in any other Place, than where it then was. But its Existence at the present Moment, in every Point of it, is in a different Place, from where its Existence was at the last preceeding Moment. From these Things, I suppose, it will certainly follow, that the present Existence, either of this, or any other created Substance, cannot be an Effect of its past Existence. The Existences (so to speak) of an Effect, or Thing dependent, in different Parts of Space or Duration, thô ever so near one to another, don't at all co-exist one with the other; and therefore are as truly different Effects, as if those Parts of Space and Duration were ever so far asunder: And the prior Existence can no more be the proper Cause of the new Existence, in the next Moment, or next Part of Space, than if it had been in an Age before, or at a Thousand Miles Distance, without any Existence to fill up the intermediate Time or Space. Therefore the Existence of created Substances, in each successive Moment, must be the Effect of the immediate Agency, Will, and Power of GOD.
If any shall say, This Reasoning is not good, & shall insist upon it, that there is no Need of any immediate divine Power, to produce the present Existence of created Substances, but that their present Existence is the Effect or Consequence of past Existence, according to the Nature of Things; that the established Course of Nature is sufficient to continue Existence, where Existence is once given;—I allow it: But then it should be remembered, what Nature ⟨p. 342⟩is, in created Things; and what the established Course of Nature is; That, as has been observed already, it is Nothing, separate from the Agency of God; and that, as Dr. T. says, GOD, the Original of all Being, is the ONLY Cause of all natural Effects.—A Father, according to the Course of Nature, begets a Child; an Oak, according to the Course of Nature, produces an Acorn, or a Bud; so according to the Course of Nature, the former Existence of the Trunk of the Tree is followed by it's new or present Existence. In the one Case, and the other, the new Effect is consequent on the former, only by the established Laws, and settled Course of Nature; which is allowed to be Nothing but the continued immediate Efficiency of GOD, according to a Constitution that he has been pleased to establish. Therefore, as our Author greatly urges, that the Child and the Acorn, which come into Existence according to a Constitution that he has been pleased to establish. Therefore, as our Author greatly urges, that the Child and the Acorn, which come into Existence according to the Course of Nature, in Consequence of the prior Existence and State of the Parent and the Oak, are truly immediately created or made by God; so must the Existence of each created Person and Thing, at each Moment of it, be from the immediate continued Creation of God. It will certainly follow from these Things, that God's preserving created Things in Being is perfectly equivalent to a continued Creation, or to his creating those Things out of Nothing at each Moment of their Existence. If the continued Existence of created Things be wholly dependent on God's Preservation, then those Things would drop into Nothing, upon the ceasing of the present Moment, without a new Exertion of the divine Power to cause them to exist in the following Moment.
If any shall say, This Reasoning is not good, & shall insist upon it, that there is no Need of any immediate divine Power, to produce the present Existence of created Substances, but that their present Existence is the Effect or Consequence of past Existence, according to the Nature of Things; that the established Course of Nature is suffient to continue Existence, where Existence is once given;—I allow it: But then it should be remembered, what Nature ⟨p. 342⟩is, in created Things; and what the established Course of Nature is; That, as has been observed already, it is Nothing, separate from the Agency of God; and that, as Dr. T. says, GOD, the Original of all Being, is the ONLY Cause of all natural Effects.—A Father, according to the Course of Nature, begets a Child; an Oak, according to the Course of Nature, produces an Acorn, or a Bud; so according to the Course of Nature, the former Exist•nce of the Trunk of the Tree is followed by it's new or present Existence. In the one Case, and the other, the new Effect is consequent on the former, only by the established Laws, and settled Course of Nature; which is allowed to be Nothing but the continued immediate Efficiency of GOD, according to a Constitution that he has been pleased to establish. Therefore, as our Author greatly urges, that the Child and the Acorn, which come into Existence according to a Constitution that he has been pleased to establish. Therefore, as our Author greatly urges, that the Child and the Acorn, which come into Existence according to the Course of Nature, in Consequence of the prior Existence and State of the Parent and the Oak, are truly immediately created or made by God; so must the Existence of each created Person and Thing, at each Moment of it, be from the immediate continued Creation of God. It will certainly follow from these Things, that God's preserving created Things in Being is perfectly equivalent to a continued Creation, or to his creating those Things out of Nothing at each Moment of their Existence. If the continued Existence of created Things be wholly dependent on God's Preservation, then those Things would drop into Nothing, upon the ceasing of the present Moment, without a new Exertion of the divine Power to cause them to exist in the following Moment.
If there be any who own, that God preserves Things in Being, and yet hold that they would continue in Being without any further Help from him, after they once have Existence; I think, it is hard to know what they mean. To what Purpose can it be, to talk of God's preserving Things in Being, when there is no Need of his preserving them? Or to talk of their being dependent on God for continued Existence, when they would of ⟨p. 343⟩themselves continue to exist, without his Help; nay, though he should wholly withdraw his sustaining Power and Influence?
It will follow from what has been observed, that God's upholding created Substance, or causing it's Existence in each successive Moment, is altogether equivalent to an immediate Production out of Nothing, at each Moment. Because it's Existence at this Moment is not merely in Part from God, but wholly from him; and not in any Part, or Degree, from it's antecedent Existence. For the supposing, that it's antecedent Existence concurs with God in Efficiency, to produce some Part of the Effect, is attended with all the very same Absurdities, which have been shown to attend the Supposition of it's producing it wholly. Therefore the antecedent Existence is Nothing, as to any proper Influence or Assistance in the Affair: And consequently God produces the Effect as much from Nothing, as if there had been Nothing before. So that this Effect differs not at all from the first Creation, but only Circumstantially; as in first Creation there had been no such Act and Effect of God's Power before: whereas, his giving Existence afterwards, follows preceding Acts and Effects of the same Kind, in an established Order.
It will follow from what has been observed, that God's upholding created Substance, or causing it's Existence in each successive Moment, is altogether equivalent to an immediate Production out of Nothing, at each Moment. Because it's Existence at this Moment is not meerly in Part from God, but wholly from him; and not in any Part, or Degree, from it's antecedent Existence. For the suppo•ing, that it's antecedent Existence concurs with God in Efficiency, to produce some Part of the Effect, is attended with all the very same Absurdities, which have been shown to attend the Supposition of it's producing it wholly. Therefore the antecedent Existence is Nothing, as to any proper Influence or Assistance in the Affair: And consequently God produces the Effect as much from Nothing, as if there had been Nothing before. So that this Effect differs not at all from the first Creation, but only Circumstantially; as in first Creation there had been no such Act and Effect of God's Power before: whereas, his giving Existence afterwards, follows preceeding Acts and Effects of the same Kind, in an established Order.
Now, in the next Place, let us see how the Consequence of these Things is to my present Purpose. If the Existence of created Substance, in each successive Moment, be wholly the Effect of God's immediate Power, in that Moment, without any Dependence on prior Existence, as much as the first Creation out of Nothing, then what exists at this Moment, by this Power, is a new Effect; and simply & absolutely considered, not the same with any past Existence, tho' it be like it, and follows it according to a certain established Method. *And there is no Identity or ⟨p. 344⟩Oneness in the Case, but what depends on the arbitrary Constitution of the Creator; who by his wise sovereign Establishment so unites these successive new Effects, that he treats them as One, by communicating to them like Properties, Relations, & Circumstances; and so, leads us to regard and treat them as one. When I call this an arbitrary Constitution, I mean, that it is a Constitution which ⟨p. 345⟩depends on Nothing but the divine Will; which divine Will depends on Nothing but the divine Wisdom. In this Sense, the whole Course of Nature, with all that belongs to it, all it's Laws and Methods, and Constancy and Regularity, Continuance and Proceeding, is an arbitrary Constitution. In this Sense, the Continuance of the very Being of the World and all it's Parts, as well as the Manner of continued Being, depends entirely on an arbitrary Constitution: for it don't at all necessarily follow, that because there was Sound, or Light, or Colour, or Resistance, or Gravity, or Thought, or Consciousness, or any other dependent Thing the last Moment, that therefore there shall be the like at the next.—All dependent Existence whatsoever is in a constant Flux, ever passing ⟨p. 346⟩and returning; renewed every Moment, as the Colours of Bodies are every Moment renewed by the Light that shines upon them; and all is constantly proceeding from GOD, as Light from the Sun. In Him we live, and move, and have our Being.
Now, in the next Place, let us see how the Consequence of these Things is to my present Purpose. If the Existence of created Substance, in each successive Moment, be wholly the Effect of God's immediate Power, in that Moment, without any Dependence on prior Existence, as much as the first Creation out of Nothing, then what exists at this Moment, by this Power, is a new Effect; and simply & absolutely considered, not the same with any past Existence, tho' it be like it, and follows it according to a certain established Method. *And there is no Identity or ⟨p. 344⟩Oneness in the Case, but what depends on the arbitrary Constitution of the Creator; who by his wise sovereign Establishment so unites these successive new Effects, that he treats them as One, by communicating to them like Properties, Relations, & Circumstances; and so, leads us to regard and treat them as one. When I call this an arbitrary Constitution, I mean, that it is a Constitution which ⟨p. 345⟩depends on Nothing but the divine Will; which divine Will depends on Nothing but the divine Wisdom. In this Sense, the whole Course of Nature, with all that belongs to it, all it's Laws and Methods, and Constancy and Regularity, Continuance and Proceeding, is an arbitrary Constitution. In this Sense, the Continuance of the very Being of the World and all it's Parts, as well as the Manner of continued Being, depends entirely on an arbitrary Constitution: for it don't at all necessarily follow, that because there was Sound, or Light, or Colour, or Re•istance, or Gravity, or Thought, or Consciousness, or any other dependent Thing the last Moment, that therefore there shall be the like at the next.—All dependent Existence whatsoever is in a constant Flux, ever passing ⟨p. 346⟩and returning; renewed every Moment, as the Colours of Bodies are every Moment renewed by the Light that shines upon them; and all is constantly proceeding from GOD, as Light from the Sun. In Him we live, and move, and have our Being.
*When I suppose, that an Effect which is produced, every Moment, by a new Action or Exertion of Power, must be a new Effect in each Moment, and not absolutely and numerically the same with that which existed in pr•ceeding Moments, the Thing that I intend, may be illustrated by this Example. The lucid Colour of Brightness of the Moon, as we look steadfastly upon it, seems to be a permanent Thing, as though it were perfectly the same Brightness continued. But indeed it is an Effect produced every Moment. It ceases, and is renewed, in each successive Point of Time; and so becomes altogether a new Effect at each Instant; and no one Thing that belongs to it, is numerically the same that existed in the preceding Moment. The Rays of the Sun, impressed on that Body, and reflected from it, which cause the Effect, are none of them the same: The Impression, made in each Moment on our Sensory, is by the Stroke of new Rays: And the Sensation, excited by the Stroke, is a new Effect, an Effect of a new Impulse. Therefore the Brightness or lucid Whiteness of this Body is no more numerically the same Thing with that which existed in the preceding Moment, than the Sound of the Wind that blows now, is individually the same with that which pass'd a little before. And if it be thus with the Brightness or Colour of the Moon, so it must be with it's Solidity, and every thing else belonging to it's Substance, if all be, each Moment, as much the immediate Effect of a new Exertion or Application of Power. The Matter may perhaps be in some Respects still more clearly illustrated by this.—The Images of Things in a Glass, as we keep our Eye upon them, seem to remain precisely the same, with a continuing perfect Identity. But it is known to be otherwise. Philosophers well know, that these Images are constantly renewed, by the Impression and Reflection of new Rays of Light; so that the Image impress'd by the former Rays is constantly vanishing, and a new Image impress'd by new Rays every Moment, both on the Glass and on the Eye. The Image constantly renewed, by new successive rays, is no more numerically the same, than if it were by some Artist put on a-new with a Pencil, and the Colours constantly vanishing as fast as put on. And the new Images being put on immediately or instantly, don't make 'em the same, any more than if it were done with the Intermission of an Hour or a Day. The Image that exists this Moment, is not at all derived from the Image which existed the last preceding Moment: as may be seen, because, if the Succession of new Rays be intercepted, by something interposed between the Object and the Glass, the Image immediately ceases; the past Existence of the Image has no Influence to uphold it, so much as for one Moment. Which shows, that the Image is altogether new-made every Moment; and strictly speaking, is in no Part numerically the same with that which existed the Moment preceding. And truly so the Matter must be with the Bodies themselves, as well as their Images: They also cannot be the same, with an absolute Identity, but must be wholly renewed every Moment, if the Case be as has been proved, that their present existence is not, strictly speaking, at all the Effect of their past existence; but is wholly, every Instant, the Effect of a new Agency, or Exertion of the Power, of the Cause or their Existence. If so, the Existence caused is every Instant a new Effect, whether the Cause be Light, or immediate divine Power, or whatever it be.
Thus it appears, if we consider Matters strictly, there is no such Thing as any Identity or Oneness in created Objects, existing at different Times, but what depends on GOD's sovereign Constitution. And so it appears, that the Objection we are upon, made against a supposed divine Constitution, whereby Adam and his Posterity are viewed and treated as One, in the Manner and for the Purposes supposed, as if it were not consistent with Truth, because no Constitution can make those to be one, which are not one; I say, it appears that this Objection is built on a false Hypothesis: For it appears, that a divine Constitution is the Thing which makes Truth, in Affairs of this Nature. The Objection supposes, there is a Oneness in created Beings, whence Qualities and Relations are derived down from past Existence, distinct from, and prior to any Oneness that can be supposed to be founded on divine Constitution. Which is demonstrably false; and sufficiently appears so from things conceded by the Adversaries themselves: And therefore the Objection wholly falls to the Ground.
Thus it appears, if we consider Matters strictly, there is no such Thing as any Identity or Oneness in created Objects, existing at different Times, but what depends on GOD's sovereign Constitution. And so it appears, that the Objection we are upon, made against a supposed divine Constitution, whereby Adam and his Posterity are view'd and treated as One, in the Manner and for the Purposes supposed, as if it were not consistent with Truth, because no Constitution can make those to be one, which are not one; I say, it appears that this Objection is built on a false Hypothesis: For it appears, that a divine Constitution is the Thing which makes Truth, in Affairs of this Nature. The Objection supposes, there is a Oneness in created Beings, whence Qualities and Relations are derived down from past Existence, distinct from, and prior to any Oneness that can be supposed to be founded on divineConstitution. Which is demonstrably false; and sufficiently appears so from things conceded by the Adversaries themselves: And therefore the Objection wholly falls to the Ground.
There are various Kinds of Identity & Oneness, found among created Things, by which they become one in different Manners, Respects and Degrees, and to various Purposes; several of which Differences have been observed; and every Kind is ordered, regulated and limited, in every Respect, by divine Constitution. Some Things, existing in different Times & Places, are treated by their Creator as One in one Respect, and others in another; some are united for this Communication, and others for that; but all according to the sovereign Pleasure of the Fountain of all Being and Operation.
It appears, particularly, from what has been said, that all Oneness, by Virtue whereof Pollution and Guilt from ⟨p. 347⟩past Wickedness are derived, depends entirely on a divine Establishment. 'Tis this, and this only, that must account for Guilt and an evil Taint on any individual Soul, in Consequence of a Crime committed twenty or forty Years ago, remaining still, and even to the End of the World and forever. 'Tis this, that must account for the Continuance of any such Thing, any where, as Consciousness of Acts that are past; and for the Continuance of all Habits, either good or bad: and on this depends every Thing that can belong to personal Identity. And all Communications, Derivations, or Continuation of Qualities, Properties, or Relations, natural or moral, from what is past, as if the Subject were one, depends on no other Foundation.
It appears, particularly, from what has been said, that all Oneness, by Virtue whereof Pollution and Guilt from ⟨p. 347⟩past Wickedness are derived, depends intirely on a divine Establishment. 'Tis this, and this only, that must account for Guilt and an evil Taint on any individual Soul, in Consequence of a Crime committed twenty or forty Years ago, remaining still, and even to the End of the World and forever. 'Tis this, that must account for the Continu•nce of any such Thing, any where, as Consciousness of Acts that are past; and for the Continuance of all Habits, either good or bad: and on this depends every Thing that can belong to personal Identity. And all Communications, Derivations, or Continuation of Qualities, Properties, or Relations, natural or moral, from what is past, as if the Subject were one, depends on no other Foundation.
And I am persuaded, no solid Reason can be given, why God, who constitutes all other created Union or Oneness, according to his Pleasure, and for what Purposes, Communications, and Effects, he pleases, may not establish a Constitution whereby the natural Posterity of Adam, proceeding from him, much as the Buds and Branches from the Stock or Root of a Tree, should be treated as One with him, for the Derivation, either of Righteousness, and Communion in Rewards, or of the Loss of Righteousness, and consequent Corruption and Guilt.*
*I appeal to such as are not wont to content themselves with judging by a superficial Appearance and View of Things, but are habituated to examine things strictly and closely, that they may judge righteous Judgement, Whether on Supposition that all Mankind had co-existed, in the Manner mention'd before, any good Reason can be given, why their Creator might not, If he had pleased, have established such an Union between Adam and the rest of Mankind, as was in that Case supposed. Particularly, if it had been the Case, that Adam's Posterity had actually, according to a Law of Nature, some how grown out of him, & yet remain'd contiguous and literally united to him, as the Branches to a Tree, or the Members of the Body to the Head; and had all, before the Fall, existed together at the same Time, thô in different Places, as the Head and Members are in different Places: In this Case, who can determine, that the Author of Nature might not, if it had pleased him, have established such an Union between the Root and Branches of this complex Being, as that all should constitute one moral Whole; so that by the Law of Union, there should be a Communication in each moral Alteration, and that the Heart of every Branch should at the same Moment participate with the Heart of the Root, be conformed to it and concurring with it in all its Affections and Acts, and so jointly partaking in its State, as a Part of the same Thing? Why might not God, if he had pleased, have fix'd such a Kind of Union as this, an Union of the various Parts of such a moral While, as well as many other Unions, which he has actually fix'd, according to his sovereign Pleasure? And if he might, by his sovereign Constitution, have established such as Union of the various Branches of Mankind, when existing. In different Places, I don't see why he might not also do the same, though they exist in different Times. I know not why Succession, or Diversity of Time, should make any such con••itued Union more unreasonable, than Diversity of Place. The only Reason, why Diversity of Time can seem to make it unreasonable, is, that Difference of Time shows, there is no absolute Identity of the Things existing in those different Times: But it shows this, I think, not at all more than the Difference of the Place of Existence.I appeal to such as are not wont to content themselves with judging by a superficial Appearance and View of Things, but are habituated to examine things strictly and closely, that they may judge righteous Judgement, Whether on Supposition that all Mankind had co-existed, in the Manner mention'd before, any good Reason can be given, why their Creator might not, If he had pleased, have established such an Union between Adam and the rest of Mankind, as was in that Case supposed. Particularly, if it had been the Case, that Adam's Posterity had actually, according to a Law of Nature, some how grown out of him, & yet remain'd contiguous and literally united to him, as the Branches to a Tree, or the Members of the Body to the Head; and had all, before the Fall, existed together at the same Time, thô in different Places, as the Head and Members are in different Places: In this Case, who can determine, that the Author of Nature might not, if it had pleased him, have established such an Union between the Root and Branches of this complex Being, as that all should constitute one moral Whole; so that by the Law of Union, there should be a Communication in each moral Alteration, and that the Heart of every Branch should at the same Moment participate with the Heart of the Root, be conformed to it and concurring with it in all its Affections and Acts, and so jointly partaking in its State, as a Part of the same Thing? Why might not God, if he had pleased, have fix'd such a Kind of Union as this, an Union of the various Parts of such a moral While, as well as many other Unions, which he has actually fix'd, according to his sovereign Pleasure? And if he might, by his sovereign Constitution, have established such as Union of the various Branches of Mankind, when existing. In different Places, I don't see why he might not also do the same, though they exist in different Times. I know not why Succession, or Diversity of Time, should make any such con••itued Union more unreasonable, than Diversity of Place. The only Reason, why Diversity of Time can seem to make it unreasonable, is, that Difference of Time shews, there is no absolute Identity of the Things existing in those different Times: But it shews this, I think, not at all more than the Difference of the Place of Existence.
As I said before, All Oneness in created Things, whence Qualities and Relations are derived, depends on a divine Constitution that is arbitrary, in every other Respect, excepting that it is regulated by divine Wisdom. The Wisdom, which is exercised in these Constitutions, appears in these two Things. First, In a beautiful Analogy and Harmony with other Laws or Constitutions, especially relating to the same Subject: and Secondly, in the good Ends obtained, or useful Consequences of such a Constitution. If therefore there be any Objection still lying against this Constitution with Adam and his Posterity, it must be, that it is not sufficiently wise in these Respects. But what extreme Arrogance would it be in us, to take upon us to act as Judges of the Beauty and Wisdom of the Laws and established Constitutions of the supreme Lord and Creator of the Universe?—And not only so, but if this Constitution, ⟨p. 349⟩in particular, be well considered, it's Wisdom, in the two forementioned Respects, may easily be made evident. There is an apparent manifold Analogy to other Constitutions and Laws, established and maintained through the whole System of vital Nature in this lower World; all Parts of which, in all Successions, are derived from the first of the Kind, as from their Root, or Fountain; each deriving from thence all Properties and Qualities, that are proper to the Nature & Capacity of the Kind, or Species: No Derivative having any one Perfection (unless it be what is merely circumstantial) but what was in it's Primitive. And that Adam's Posterity should be without that original Righteousness, which Adam had lost, is also analogous to other Laws and Establishments, relating to the Nature of Mankind; according to which, Adam's Posterity have no one Perfection of Nature, in any Kind, superior to what was in him, when the human Race began to be propagated from him.
As I said before, All Oneness in created Things, whence Qualities and Relations are derived, depends on a divine Constitution that is arbitrary, in every other Respect, excepting that it is regulated by divine Wisdom. The Wisdom, which is exercised in these Constitutions, appears in these two Things. First, In a beautiful Analogy and Harmony with other Laws or Constitutions, especially relating to the same Subject: and Secondly, in the good Ends obtain'd, or useful Consequences of such a Constitution. If therefore there be any Objection still lying against this Constitution with Adam and his Posterity, it must be, that it is not sufficiently wise in these Respects. But what extreme Arrogance would it be in us, to take upon us to act as Judges of the Beauty and Wisdom of the Laws and established Constitutions of the supreme Lord and Creator of the Universe?—And not only so, but if this Constitution, ⟨p. 349⟩in particular, be well considered, it's Wisdom, in the two forementioned Respects, may easily be made evident. There is an apparent manifold Analogy to other Constitutions and Laws, established and maintained through the whole System of vital Nature in this lower World; all Parts of which, in all Successions, are derived from the first of the Kind, as from their Root, or Fountain; each deriving from thence all Properties and Qualities, that are proper to the Nature & Capacity of the Kind, or Species: No Derivative having any one Perfection (unless it be what is merely circumstantial) but what was in it's Primitive. And that Adam's Posterity should be without that original Righteousness, which Adam had lost, is also analogous to other Laws and Establishments, relating to the Nature of Mankind; according to which, Adam's Posterity have no one Perfection of Nature, in any Kind, superiour to what was in him, when the human Race began to be propagated from him.
And as such a Constitution was fit and wise in other Respects, so it was in this that follows. Seeing the divine Constitution concerning the Manner of Mankind's coming into Existence in their Propagation, was such as did so naturally unite them, & made 'em in so many Respects One, naturally leading them to a close Union in Society, and manifold Intercourse, and mutual Dependence, Things were wisely so established, that all should naturally be in one and the same moral State; and not in such exceeding different States, as that some should be perfectly innocent and holy, but others corrupt and wicked; some needing a Saviour, but others needing none; some in a confirmed State of perfect Happiness, but others in a State of public Condemnation to perfect and eternal Misery; some justly exposed to great Calamities in this World, but others by their Innocence raised above all Suffering. Such a vast Diversity of State would by no Means have agreed with the natural & necessary Constitution & unavoidable Situation and Circumstances of the World of Mankind; all made of one Blood, to dwell on all the Face of the ⟨p. 350⟩Earth, to be united and blended in Society, and to partake together in the natural and common Goods and Evils of this lower World▪
And as such a Constitution was fit and wise in other Respects, so it was in this that follows. Seeing the divine Constitution concerning the Manner of Mankind's coming into Existence in their Propagation, was such as did so nat•rally unite them, & made 'em in so many Respects One, naturally leading them to a close Union in Society, and manifold Intercourse, and mutual Dependence, Things were wisely so established, that all should naturally be in one and the same moral State; and not in such exceeding different States, as that some should be perfectly innocent and holy, but others corrupt and wicked; some needing a Saviour, but others needing none; some in a confirmed State of perfect Happiness, but others in a State of publick Condemnation to perfect and eternal Misery; some justly exposed to great Calamities in this World, but others by their Innocence raised above all Suffering. Such a vast Diversity of State would by no Means have agreed with the natural & necessary Constitution & unavoidable Situation and Circumstances of the World of Mankind; all made of one Blood, to dwell on all the Face of the ⟨p. 350⟩Earth, to be united and blended in Society, and to partake together in the natural and common Goods and Evils of this lower World▪
Dr. T. urges, *that Sorrow and Shame are only for personal Sin: and it has often been urged, that Repentance can be for no other Sin. To which I would say, that the Use of Words is very arbitrary: But that Men's Hearts should be deeply affected with Grief and Humiliation before God, for the Pollution and Guilt which they bring into the World with them, I think, is not in the least unreasonable. Nor is it a Thing strange and unheard of, that Men should be ashamed of Things done by others, whom they are nearly concerned in. I am sure, it is not unscriptural; especially when they are justly looked upon in the Sight of God, who sees the Disposition of their Hearts, as fully consenting and concurring.
From what has been observed it may appear, there is no sure Ground to conclude, that it must be an absurd and impossible Thing, for the Race of Mankind truly to partake of the Sin of the first Apostasy, so as that this, in Reality & Propriety, shall become their Sin; by Virtue of a real Union between the Root and Branches of the World of Mankind (truly and properly availing to such a Consequence) established by the Author of the whole System of the Universe; to whose Establishments is owing all Propriety and Reality of Union, in any Part of that System; and by Virtue of the full Consent of the Hearts of Adam's Posterity to that first Apostasy. And therefore the Sin of the Apostasy is not their's, merely because God imputes it to them; but it is truly and properly their's, and on that Ground, God imputes it to them.
From what has been observed it may appear, there is no sure Ground to conclude, that it must be an absurd and impossible Thing, for the Race of Mankind truly to partake of the Sin of the first Apostacy, so as that this, in Reality & Propriety, shall become their Sin; by Virtue of a real Union between the Root and Branches of the World of Mankind (truly and properly availing to such a Consequence) established by the Author of the whole System of the Universe; to whose Establishments is owing all Propriety and Reality of Union, in any Part of that System; and by Virtue of the full Consent of the Hearts of Adam's Posterity to that first Apostacy. And therefore the Sin of the Apostacy is not their's, meerly because God imputes it to them; but it is truly and properly their's, and on that Ground, God imputes it to them.
By Reason of the established Union between Adam and his Posterity, the Case is far otherwise between him & them, than it is between distinct Parts or Individuals of Adam's Race; betwixt whom is no such constituted Union: As, between Children & other Ancestors. Concerning whom is ⟨p. 351⟩apparently to be understood that Place, Ezek. xviii. 1,—20.* Where God reproves the Jews for the Use they made of that Proverb, The Fathers have eaten sour Grapes, and the Children's Teeth are set on Edge; and tells them, that hereafter they shall no more have Occasion to use this Proverb; and that if a Son sees the Wickedness of his Father, and sincerely disapproves it and avoids it, and he himself is righteous, he shall not die for the Iniquity of his Father; that all Souls, both the Soul of the Father and the Son, are his; and that therefore the Son shall not bear the Iniquity of his Father, nor the Father bear the Iniquity of the Son; but the Soul that sinneth, it shall die; that the Righteousness of the Righteous shall be upon him, and the Wickedness of the Wicked shall be upon him. The Thing denied, is Communion in the Guilt and Punishment of the Sins of others, that are distinct Parts of Adam's Race; and expressly, in that Case, where there is no Consent and Concurrence, but a sincere Disapprobation of the Wickedness of Ancestors. It is declared, that Children who are adult and come to act for themselves, who are righteous, and don't approve of, but sincerely condemn the Wickedness of their Fathers, shall not be punished for their disapproved and avoided Iniquities. The Occasion of what is here said, as well as the Design and plain Sense, shows, that Nothing is here intended in the least Degree inconsistent with what has been supposed concerning Adam's Posterity's sinning and falling in his Apostasy.—The Occasion is, the People's murmuring at God's Methods under the Mosaic Dispensation; agreeable to that in Levit. xxvi.29. And they that are left of you, shall pine away in their Iniquity in their Enemies Land, and also in the Iniquities of their Fathers shall they pine away with them.
By Reason of the established Union between Adam and his Posterity, theCase is far otherwise between him & them, than it is between distinct Parts or Individuals of Adam's Race; betwixt whom is no such constituted Union: As, between Children & other Ancestors. Concerning whom is ⟨p. 351⟩apparently to be understood that Place, Ezek. xviii. 1,—20.* Where God reproves the Jews for the Use they made of that Proverb, The Fathers have eaten sowre Grapes, and the Children's Teeth are set on Edge; and tells them, that hereafter they shall no more have Occasion to use this Proverb; and that if a Son sees the Wickedness of his Father, and sincerely disapproves it and avoids it, and he himself is righteous, he shall not die for the Iniquity of his Father; that all Souls, both the Soul of the Father and the Son, are his; and that therefore the Son shall not bear the Iniquity of his Father, nor the Father bear the Iniquity of the Son; but the Soul that sinneth, it shall die; that the Righteousness of the Righteous shall be upon him, and the Wickedness of the Wicked shall be upon him. The Thing denied, is Communion in the Guilt and Punishment of the Sins of others, that are distinct Parts of Adam's Race; and expresly, in that Case, where there is no Consent and Concurrence, but a sincere Disapprobation of the Wickedness of Ancestors. It is declared, that Children who are adult and come to act for themselves, who are righteous, and don't approve of, but sincerely condemn the Wickedness of their Fathers, shall not be punished for their disapproved and avoided Iniquities. The Occasion of what is here said, as well as the Design and plain Sense, shews, that Nothing is here intended in the least Degree inconsistent with what has been supposed concerning Adam's Posterity's sinning and falling in his Apostacy.—The Occasion is, the People's murmuring at God's Methods under the Mosaic Dispensation; agreable to that in Levit. xxvi.29. And they that are left of you, shall pine away in their Iniquity in their Enemies Land, and also in the Iniquities of their Fathers shall they pine away with them.
*Which Dr. T. alleges P. 286, 287.Which Dr. T. alledges P. 286, 287.
And other parallel Places, respecting external Judgments, which were the Punishments most plainly threatened, and chiefly insisted on, under that Dispensation (which was, as it were, an external ⟨p. 352⟩and carnal Covenant) and particularly the People's suffering such terrible Judgments at that Day, even in Ezekiel's Time, for the Sins of Manasseh; according to what God says by Jeremiah (Jer. xv. 4.) and agreeable to what is said in that Confession, Lam. v. 9. Our Fathers have sinned and are not, and we have borne their Iniquities.
And other parallel Places, respecting external Judgments, which were the Punishments most plainly threaten'd, and chiefly insisted on, under that Dispensation (which was, as it were, an external ⟨p. 352⟩and carnal Covenant) and particularly the People's suffering such terrible Judgments at that Day, even in Ezekiel's Time, for the Sins of Manasseh; according to what God says by Jeremiah (Jer. xv. 4.) and agre•ble to what is said in that Confession, Lam. v. 9. Our Fathers have sin'd and are not, and we have borne their Iniquities.
The author
Jonathan Edwards 1703–1758
EvangelicalsNew England
Minister at Northampton; theologian of the Great Awakening.
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When I suppose, that an Effect which is produced, every Moment, by a new Action or Exertion of Power, must be a new Effect in each Moment, and not absolutely and numerically the same with that which existed in pr•ceeding Moments, the Thing that I intend, may be illustrated by this Example. The lucid Colour of Brightness of the Moon, as we look stedfastly upon it, seems to be a permanent Thing, as though it were perfectly the same Brightness continued. But indeed it is an Effect produced every Moment. It ceases, and is renewed, in each successive Point of Time; and so becomes altogether a new Effect at each Instant; and no one Thing that belongs to it, is numerically the same that existed in the preceeding Moment. The Rays of the Sun, impressed on that Body, and reflected from it, which cause the Effect, are none of them the same: The Impression, made in each Moment on our Sensory, is by the Stroke of new Rays: And the Sensation, excited by the Stroke, is a new Effect, an Effect of a new Impulse. Therefore the Brightness or lucid Whiteness of this Body is no more numerically the same Thing with that which existed in the preceeding Moment, than the Sound of the Wind that blows now, is individually the same with that which pass'd a little before. And if it be thus with the Brightness or Colour of the Moon, so it must be with it's Solidity, and every thing else belonging to it's Substance, if all be, each Moment, as much the immediate Effect of a new Exertion or Application of Power. The Matter may perhaps be in some Respects still more clearly illustrated by this.—The Images of Things in a Glass, as we keep our Eye upon them, seem to remain precisely the same, with a continuing perfect Identity. But it is known to be otherwise. Philosophers well know, that these Images are constantly renewed, by the Impression and Reflexion of new Rays of Light; so that the Image impress'd by the former Rays is constantly vanishing, and a new Image impress'd by new Rays every Moment, both on the Glass and on the Eye. The Image constantly renewed, by new successive rays, is no more numerically the same, than if it were by some Artist put on a-new with a Pencil, and the Colours constantly vanishing as fast as put on. And the new Images being put on immediately or instantly, don't make 'em the same, any more than if it were done with the Intermission of an Hour or a Day. The Image that exists this Moment, is not at all derived from the Image which existed the last preceeding Moment: as may be seen, because, if the Succession of new Rays be intercepted, by something interposed between the Object and the Glass, the Image immediately ceases; the past Existence of the Image has no Influence to uphold it, so much as for one Moment. Which shews, that the Image is altogether new-made every Moment; and strictly speaking, is in no Part numerically the same with that which existed the Moment preceeding. And truly so the Matter must be with the Bodies themselves, as well as their Images: They also cannot be the same, with an absolute Identity, but must be wholly renewed every Moment, if the Case be as has been proved, that their present existence is not, strictly speaking, at all the Effect of their past existence; but is wholly, every Instant, the Effect of a new Agency, or Exertion of the Power, of the Cause or thier Existence. If so, the Existence caused is every Instant a new Effect, whether the Cause be Light, or immediate divine Power, or whatever it be.
