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.
One great End of the Scripture is, to teach the World what Manner of Being GOD is; about which the World, without Revelation, has been so woefully in the dark: And that God is an infinite Being, is a Doctrine of great Importance, and a Doctrine sufficiently taught in the Scripture. But yet, it appears to me, this Doctrine is not taught there, in any Measure, with such Explicitness and Precision, as the Doctrine of original Sin: and the Socinians, who deny God's Omnipresence and Omniscience, have left 'em as much Room for Cavil, as the Pelagians, who deny original Sin
One great End of the Scripture is, to teach the World what Manner of Being GOD is; about which the World, without Revelation, has been so wofully in the dark: And that God is an infinite Being, is a Doctrine of great Importance, and a Doctrine sufficiently taught in the Scripture. But yet, it appears to me, this Doctrine is not taught there, in any Measure, with such Explicitness and Precision, as the Doctrine of original Sin: and the Socinians, who deny God's Omnipresence and Omniscience, have left 'em as much Room for Cavil, as the Pelagians, who deny original Sin
Dr. T. particularly urges, That Christ says not one Word of this Doctrine throughout the four Gospels; which Doctrine, if true, being so important, and what so nearly concerned the great Work of Redemption, which he came to work out (as is supposed) one would think, it should have been emphatically spoken of in every Page of the Gospels.*
saying those Things which plainly implied, that all Men in their original State are sinful and miserable. As, when he declared, that they which are whole, need not a Physician, but they which are sick;
—and, That all were Sinners, as well as those whose Blood Pilate mingled with their Sacrifices, &c. and that every one who did not repent, should perish;
And whether Christ did not plainly teach Nicodemus the Doctrine of original total Depravity, when he came to him to know what his Doctrine was, must be left to the Reader to judge, from what has been already observed on Joh. iii. 1,—11. And besides, Christ in the Course of his Preaching took the most proper Method to convince Men of the Corruption of their Nature,& to give them an effectual and practical Knowledge of it, in Application to themselves, in particular, by teaching and urging the holy and strict Law of God, in it's Extent and Spirituality and ⟨p. 376⟩dreadful Threatenings: Which, above all things, tends to search the Hearts of Men, & to teach them their inbred exceeding Depravity; not merely as a Matter of Speculation, but by proper Conviction of Conscience; which is the only Knowledge of original Sin, that can avail to prepare the Mind for receiving Christ's Redemption; as a Man's Sense of his own Sickness prepares him to apply in good Earnest to the Physician.
And whether Christ did not plainly teach Nicodemus the Doctrine of original total Depravity, when he came to him to know what his Doctrine was, must be left to the Reader to judge, from what has been already observed on Joh. iii. 1,—11. And besides, Christ in the Course of his Preaching took the most proper Method to convince Men of the Corruption of their Nature,& to give them an effectual and practical Knowledge of it, in Application to themselves, in particular, by teaching and urging the holy and strict Law of God, in it's Extent and Spirituality and ⟨p. 376⟩dreadful Threatnings: Which, above all things, tends to search the Hearts of Men, & to teach them their inbred exceeding Depravity; not meerly as a Matter of Speculation, but by proper Conviction of Conscience; which is the only Knowledge of original Sin, that can avail to prepare the Mind for receiving Christ's Redemption; as a Man's Sense of his own Sickness prepares him to apply in good Earnest to the Physician.
And as to Christ's being no more frequent and particular in mentioning and inculcating this Point in a doctrinal Manner, 'tis probable, one Reason to be given for it, is the same that is to be given for his speaking no oftener of God's creating the World: Which, though so important a Doctrine, is scarce ever spoken of in any of Christ's Discourses: and no Wonder, seeing this was a Matter which the Jews, to whom he confined his personal Ministry, had all been instructed in from their Forefathers, and never was called in Question among them. And there is a great deal of Reason. from the ancient Jewish Writers, to suppose, that the Doctrine of original Sin had ever been allowed in the open Profession of that People: *though they ⟨p. 377⟩were generally, in that corrupt Time, very far from a practical Conviction of it; and many Notions were then prevalent, especially among the Pharisees, which were indeed inconsistent with it. And though on Account of these Prejudices they might need to have this Doctrine explained and applied to them, yet 'tis well known, by all acquainted with their Bibles, that Christ, for wise Reasons, spake more ⟨p. 378⟩sparingly and obscurely of several of the most important Doctrines of revealed Religion, relating to the Necessity Grounds, Nature and Way of his Redemption, and the Method of the Justification of Sinners, while he lived […] in the Flesh; and left these Doctrines to be more plainly and fully opened and inculcated by the Holy Spirit, after his Ascension.
And as to Christ's being no more frequent and particular in mentioning and inculcating this Point in a doctrinal Manner, 'tis probable, one Reason to be given for it, is the same that is to be given for his speaking no oftner of God's creating the World: Which, thô so important a Doctrine, is scarce ever spoken of in any of Christ's Discourses: and no Wonder, seeing this was a Matter which the Jews, to whom he confined his personal Ministry, had all been instructed in from their Forefathers, and never was called in Question among them. And there is a great deal of Reason. from the ancient Jewish Writers, to suppose, that the Doctrine of original Sin had ever been allowed in the open Profession of that People: *thô they ⟨p. 377⟩were generally, in that corrupt Time, very far from a practical Conviction of it; and many Notions were then prevalent, especially among the Pharisees, which were indeed inconsistent with it. And thô on Account of these Prejudices they might need to have this Doctrine explain'd and apply'd to them, yet 'tis well known, by all acquainted with their Bibles, that Christ, for wise Reasons, spake more ⟨p. 378⟩sparingly and obscurely of several of the most important Doctrines of reveal'd Religion, relating to the Necessity Grounds, Nature and Way of his Redemption, and the Method of the Justification of Sinners, while he lived 〈…〉 in the Flesh; and left these Doctrines to be more plainly and fully opened and inculcated by the Holy Spirit, after his Ascension.
*What is found in the more ancient of the Jewish Rabbis, who have wrote since the Coming of Christ, is an Argument of this. Many Things of this Sort are taken Notice of by Stapserus, in his Theolegia Polemica before mentioned. Some of these things which are there cited by him in Latin, I shall here faithfully give in English, for the sake of the English Reader. —So Manasseh, concerning human Frailty, Pag. 129.—Gen. viii. 21. I will not any more curse the Earth for Man's Sake; for the Appetite of Man is evil from his Youth; that is, from the Time when he comes forth from his Mother's Womb. For at the same Time that he lucks the Breasts, he follows his Lust; and while he is yet an Infant, he is under the Dominion of Anger, Envy, Hatred and other Vices to which that tender Age is obnoxious.—Prov. xxii. 15. Solomon says, Foolishness is b•und to the Mind of a Child. Concerning which Place R. Levi Ben. Gerson observes thus, "Foolishness as it were grows to him in his very Beginning." Concerning this Sin, which is common and original to all Men, David said, Psal. li. 7. Behold, I was begotten in Iniquity, and in Sin did my Mother warm me. Upon which Place Eben-Ezra says thus; Behold, because of the Concupiscence which is innate in the Heart of Man, it is said, I am begotten in in Iniquity. And the Sense is, that there is implanted in the Heart of Man Jetzer harang, an evil Figment, from his Nativity. And Manasseh Ben. Israel, de Fragil. Pag. 2. Behold, I we formal in Iniquity, and in Sin hath my Mother warmed me. But whether this be understood concerning the common Mother, which was Eve, or whether David spake only of his own Mother, he would signify, that Sin is as it were natural, and inseparable in this Life. For it is to be observed, that Eve conceived after the Transgression was committed; and as many as were begotten afterwards, were not brought forth in a Conformity to the Rule of right Reason, but in Conformity to disorderly and lustful Affections. He adds, One of the wise Men of the Jews, namely, R. Aba, rightly observ'd, David would signify, that it is impossible, even for pious Men, who excel in Virtue, never to commit any Sin. Job also asserts the same Thing with David, Chap. xiv. 4. saying, Who will give a dare Thing from an unclean? Truly not one. Concerning which Words Aben-Ezra says thus; The Sense is the same with that, I was begotten in Iniquity, because Man is made out of an unclean Thing.—St•pferus, •h•olog. Polem. Tom. iii. P. 36, 37. Id.Ibid. P. 132.&c. So Sal Jarchi ad Gemaram, Cod. Schabbath, Fol. 142. Pag. 2. And this is not only to be refer'd to Sinners; because all the Posterity of the first Man are in like Manner subjected to all the Curses pronounced on him. And Manasseh Ben. Israel, in his Preface to Human Frailty, says I had a Mind to show by what Means it came to pass, that when the first Father of all had lost his Righteousness, his Posterity are begotten liable to the same Punishment with him.—And Munsterus on the Gospel of Matthew cites the following Words, from the Book called The Bundle of Myrrh: The Blessed Lord said to the first Man, when he cursed him, Thorns and Thistles shall it bring forth to thee; and thou shalt eat the Herb of the Field. The thing which he means, is, That because of his Sin all who should descend from him, should be wicked and perverse, like Thorns and Thistles; according to that Word of the Lord, speaking to the Prophet; Thorns and Irritators are with thee, and thou dwellest among Scorpions. And all this is from the Serpent, who was the Devil, Sam-macl, who emitted a mortiferous and corruptive Poison into Eve, and became the Cause of Death to Adam himself, when he eat the Fruit.—Remarkable is the Place quoted in Joseph de Voisin, against Martin Raymund, P. 471. of Master Menachem Raanatensis, Sect. Bereseit, from Midrasch Thillim; which is cited by Hoornbekius, against the Jews, in these Words; 'Tis no Wonder, that the Sin of Adam and Eve is written and sealed with the King's Ring, and to be propagated to all following Generations; because on the Day that Adam was created, all things were finished; so that he stood forth the Perfection and Completion of the whole Workmanship of the World: So when he sinned, the whole World sinned; whose Sin we bear and suffer. But the Matter is not thus with respect to the Sins of his Posterity.—Thus far Stapferus. Besides these, as Ainsworth on
But if after all, Christ did not speak of this Doctrine often enough to suit Dr. T—r, he might be asked, Why he supposes Christ did no oftener, and no more plainly teach some of his (Dr. T—r's) Doctrines, which he so much insists on? As, That temporal Death comes on all Mankind by Adam; and, That it comes on them by him, not as a Punishment or Calamity, but as a great Favour, being ⟨p. 380⟩made a rich Benefit, and a Fruit of God's abundant Grace, by Christ's Redemption, who came into the World as a second Adam for this End. Surely, if this were so, it was of vast Importance, that it should be known to the Church of God in all Ages, who saw Death reigning over Infants, as well as others. If Infants were indeed perfectly innocent, was it not needful, that the Design of that which ⟨p. 381⟩was such a melancholy and awful Dispensation towards so many Millions of innocent Creatures, should be known, in order to prevent the worst. Thoughts of God from arising in the Minds of the constant Spectators of so mysterious and gloomy a Dispensation? But why then such a total Silence about it, for four Thousand Years together, ⟨p. 382⟩and not one Word of it in all the old Testament; nor one Word of it in all the four Gospels; and indeed not one Word of it in the whole Bible, but only as forced and wrung out by Dr. T—r's Arts of Criticism & Deduction, against the plainest and strongest Evidence!
As to the Arguments, made use of by many late Writers, from the universal moral Sense, and the Reasons they offer from Experience, and Observation of the Nature of Mankind; to show that we are born into the World with Principles of Virtue; with a natural prevailing Relish, Approbation, & Love of Righteousness, Truth, & Goodness, and of whatever tends to the public Welfare; […] a prevailing natural Disposition to dislike, to resent and condemn what is selfish, unjust, and immoral; and a […] Bent in Mankind to mutual Benevolence, tender Comp•••ion, &c. those who have had such Objections against the Doctrine of original Sin, thrown in their Way, and desire to see them particularly considered, I ask Leave to refer them to a Treatise on the Nature of true VIRTUE, lying by me prepared for the Press, which may are long be exhibited to public View.
As to the Arguments, made use of by many late Writers, from the universal moral Sense, and the Reasons they offer from Experience, and Observation of the Nature of Mankind; to shew that we are born into the World with Principles of Virtue; with a natural prevailing Relish, Approbation, & Love of Righteousness, Truth, & Goodness, and of whatever tends to the publick Welfare; 〈…〉 a prevailing natural Disposition to dislike, to resent and ••ndemn what is selfish, unjust, and immoral; and a 〈…〉 Bent in Mankind to mutual Benevolence, tender Comp•••ion, &c. those who have had such Objections against the Doctrine of original Sin, thrown in their Way, and desire to see them particularly considered, I ask Leave to refer them to a Treatise on the Nature of true VIRTUE, lying by me prepared for the Press, which may are long be exhibited to publick View.
On the whole, I observe, There are some other Things, besides Arguments, in Dr. T—r's Book, which are calculated to influence the Minds, and bias the Judgments of some Sorts of Readers. Here, not to insist on the taking Profession he makes, in many Places, of Sincerity, Humility, Meekness, Modesty, Charity, &c. in his searching after Truth; and freely proposing his Thoughts, with the Reasons of them, to others; *Nor on his magisterial Assurance, appearing on many Occasions, and the high Contempt the sometimes expresses of the Opinions and Arguments of very excellent Divines and Fathers in the Church of God, who have thought differently from him: ⟨p. 383⟩†Both of which Things, it's not unlikely, may have a Degree of Influence on some of his Readers (However, that they may have only their just Influence, those Things might properly be compared together, and set in Contrast, one with the other)—I say, not to dwell on these Matters, I would take some Notice of another Thing, observable in the Writings of Dr. T. and many of the late Opposers of the more peculiar Doctrines of Christianity, tending (especially with Juvenile and […] Readers) not a little to abate the Force, and prevent the due Effect, of the clearest Scripture-Evidences, in Favour of those important Doctrines; and particularly to make void the Arguments taken from the Writings of the Apostle Paul, in which those Doctrines are more plainly and fully revealed, than in any other Part of the Bible. What I mean, is this; These Gentlemen express a high Opinion of this Apostle, and that very justly, for his eminent Genius, his admirable Sagacity, strong Powers of Reasoning, acquired Learning, &c. They speak of him as a Writer—of masterly Address, of extensive Reach, and deep Design, every where in his Epistles, almost in every Word he says. This looks exceeding specious: it carries a plausible Appearance of Christian Zeal, and Attachment to the holy Scriptures, in such a Testimony of high Veneration for that great Apostle, who was not only the principal Instrument of propagating Christianity, but with his own Hand wrote so considerable a Part of the new Testament. And I am far from determining, with respect at least to some of these Writers, that they are not sincere in their Declarations, or that all is mere Artifice, only to make Way for the Reception of their own peculiar Sentiments.
On the whole, I observe, There are some other Things, besides Arguments, in Dr. T—r's Book, which are calculated to influence the Minds, and bias the Judgments of some Sorts of Readers. Here, not to insist on the taking Profession he makes, in many Places, of Sincerity, Humility, Meekness, Modesty, Charity, &c. in his searching after Truth; and freely proposing his Thoughts, with the Reasons of them, to others; *Nor on his magisterial Assurance, appearing on many Occasions, and the high Contempt the sometimes expresses of the Opinions and Arguments of very excellent Divines and Fathers in the Church of God, who have thought differently from him: ⟨p. 383⟩†Both of which Things, it's not unlikely, may have a Degree of Influence on some of his Readers (However, that they may have only their just Influence, those Things might properly be compared together, and set in Contrast, one with the other)—I say, not to dwell on these Matters, I would take some Notice of another Thing, observable in the Writings of Dr. T. and many of the late Opposers of the more peculiar Doctrines of Christianity, tending (especially with Juvenile and 〈…〉 Readers) not a little to abate the Force, and prevent the due Effect, of the clearest Scripture-Evidences, in Favour of those important Doctrines; and particularly to make void the Arguments taken from the Writings of the Apostle Paul, in which those Doctrines are more plainly and fully revealed, than in any other Part of the Bible. What I mean, is this; These Gentlemen express a high Opinion of this Apostle, and that very justly, for his eminent Genius, his admirable Sagacity, strong Powers of Reasoning, acquired Learning, &c. They speak of him as a Writer—of masterly Address, of extensive Reach, and deep Design, every where in his Epistles, almost in every Word he says. This looks exceeding specious: it carries a plausible Appearance of Christian Zeal, and Attachment to the holy Scriptures, in such a Testimony of high Veneration for that great Apostle, who was not only the principal Instrument of propagating Christianity, but with his own Hand wrote so considerable a Part of the new Testament. And I am far from determining, with respect at least to some of these Writers, that they are not sincere in their D•clarations, or that all is meer Artifice, only to make Way for the Reception of their own peculiar Sentiments.
However, it tends greatly to sub•••ve such a Purpose; as much as if it were designedly contrived, with the utmost Subtlety, for that End. Hereby their incautious Readers are prepared the more easily to be drawn into a Belief, that they, and others in their way of thinking, have not rightly understood many of those Things in this Apostle's Writings, which before seemed very plain to them; and they ⟨p. 384⟩are also prepared, by a Prepossession in Favour of these new Writers, to entertain a favourable Thought of the Interpretations put by them upon the Words and Phrases of this Apostle; and to admit in many Passages a Meaning which before lay entirely out of Sight; quite foreign to all that in the View of a common Reader seems to be their obvious Sense; and most remote from the Expositions agreed in by those which used to be esteemed the greatest Divin•• and best Commentators. For they must know, that this Apostle being a Man of no vulgar Understanding▪ it's nothing strange if his Meaning lies very deep; and no Wonder then, if the superficial Discerning and Observation of vulgar Christians, or indeed of the Herd or common Divines, such as the Westminster Assembly &c. falls vastly short of the Apostle's Reach, and frequently don't enter into the true Spirit and Design of Paul's Epistles. They must understand, that the first Reformers, and Preachers and Expositors in general, both before and since the Reformation, for fifteen or sixteen Hundred Years past, were too unlearned and short-sighted, to be capable of penetrating into the Sense, or fit to undertake the making Comments on the Writings of so great a Mans as this Apostle; or else had dwelt in a Cave of Bigotry and Superstition, too gloomy to allow them to use their own Understandings with Freedom, in reading the Scripture. But at the same Time, it must be understood, that there is risen up, now at length in this happy Age of Light and Liberty, a Set of Men, of a more free and g•n• rous Turn of Mind, a more inquisitive Genius, and better Discernment. By such Insinuations, they seek Advantage to their Cause; and thus the most unreasonable and extravagant Interpretations of Scripture are palliated and recommended:
However, it tends greatly to sub•••ve such a Purpose; as much as if it were designedly contrived, with the utmost Subtl•ty, for that End. Hereby their incautious Readers are prepared the more easily to be drawn into a Belief, that they, and others in their way of thinking, have not rightly understood many of those Things in this Apostle's Writings, which before seem'd very plain to them; and they ⟨p. 384⟩are also prepar'd, by a Prepossession in Favour of these new Writers, to entertain a favourable Thought of the Interpretations put by them upon the Words and Phrases of this Apostle; and to admit in many Passages a Meaning which before lay intir•ly out of Sight; quite foreign to all that in the View of a common Reader seems to be their obvious Sense; and most remote from the Expositions agreed in by those which used to be esteemed the greatest Divin•• and best Commentators. For they must know, that this Apostle being a Man of no vulgar Understanding▪ it's nothing strange if his Meaning lies very deep; and no Wonder then, if the superficial Discerning and Observation of vulgar Christians, or indeed of the Herd or common Divines, such as the WestminsterAssembly &c. falls vastly short of the Apostle's Reach, and frequently don't enter into the true Spirit and Design of Paul's Epistles. They must understand, that the first Reformers, and Preachers and Expositors in general, both before and since the Reformation, for fifteen or sixteen Hundred Years past, were too unlearned and short-sighted, to be capable of penetrating into the Sense, or fit to undertake the making Comments on the Writings of so great a Mans as this Apostle; or else had dwelt in a Cave of Bigatry and Superstition, too gloomy to allow'em to use their own Understandings with Freedom, in reading the Scripture. But at the same Time, it must be understood, that there is risen up, now at length in this happy Age of Light and Liberty, a Set of Men, of a more free and g•n• rous Turn of Mind, a more inquisitive Genius, and better Discernment. By such Insinuations, they seek Advantage to their Cause; and thus the most unreasonable and extravagant Interpretations of Scripture are palliated and recommended:
So that, if the simple Reader is not very much on his Guard, if he don't clearly see with his own Eyes, or has too much Indolence, or too little Leisure, thoroughly to examine for himself (as few, alas, are willing to be at the Pains of acquainting themselves so thoroughly with the Apostle's Writings, and of comparing one Part ⟨p. 385⟩of them with another, so as to be fully able to judge of these Gentlemen's Glosses & Pretences) in this Case, he is in Danger of being imposed on with de••sive Appearances; as he is prepared by this fair Pretext of exalting the Sagacity of the Apostle, and by a Parade of Learning, Criticism, exact Version. Penetration into the true Scope, and Discerning of wonderful Connections, together with the Airs these Writers assume of dictatorial Peremptoriness, and Contempt of old Opinions and old Expositions; I say, such an one is by these Things prepared to swallow strange Doctrine, as trusting to the superior Abilities of these modern Interpreters.
So that, if the simple Reader is not very much on his Guard, if he don't clearly see with his own Eyes, or has too much Indolence, or too little Leisure, thoroughly to examine for himself (as few, alas, are willing to be at the Pains of acquainting themselves so thoroughly with the Apostle's Writings, and of comparing one Part ⟨p. 385⟩of them with another, so as to be fully able to judge of these Gentlemen's Glosses & Pretences) in this Case, he is in Danger of being imposed on with de••sive Appearances; as he is prepared by this fair Pretext of exalting the Sagacity of the Apostle, and by a Parade of Learning, Cri•icism, exact Version. Penetration into the true Scope, and Discerning of wonderful Connections, together with the Airs these Writers assume of dictatorial Peremptoriness, and Contempt of old Opinions and old Expositions; I say, such an one is by these Things prepared to swallow strange Doctrine, as trusting to the s•periour Abilities of these modern Interpreters.
But I humbly conceive, their Interpretations, particularly of the Apostle Paul's Writings, though in some Things ingenious, yet in many Things concerning these great articles of Religion, are extremely absurd, and demonstrably disagreeable, in the highest Degree, to his real Design, to the Language be commonly uses, and to the Doctrines currently taught in his Epistles. Their Criticisms, when examined, appear far more subtle, than solid; and it seems as if Nothing can possibly be strong enough Nothing perspicuous enough, in any Composure whatever, to stand before such Liberties as these Writers indulge: The plainest and most nervous Discourse is analysed and criticized, till it dissolves into Nothing, or till it becomes a Thing of little Significance: The holy Scripture is subtili•ed into a mere Mist; or made to evaporate into a thin Cloud, that easily puts on any Shape, and is moved in any Direction, with a Puff of Wind, just as the Manager pleases. 'Tis not in the Nature and Power of Language, to afford sufficient Defence against such an Art, so abused; as I imagine, a due Consideration of some Things I have had Occasion in the preceding Discourse to observe, may abundantly convince us.
But I humbly conceive, their Interpretations, particularly of the Apostle Paul's Writings, thô in some Things ingenious, yet in many Things concerning these great •rticles of Religion, are extremely absurd, and demonstrably disagreable, in the highest Degree, to his real Design, to the Language be commonly uses, and to the Doctrines currently taught in his Epistles. Their Criticisms, when examined, appear far more subtil, than solid; and it seems as if Nothing can possibly be strong enough Nothing perspicuous enough, in any Composure whatever, to stand before such Liberties as these Writers indulge: The plainest and most nervous Discourse is analysed and criticized, till it dissolves into Nothing, or till it becomes a Thing of little Significance: The holy Scripture is subtili•ed into a meer Mist; or made to evaporate into a thin Cloud, that easily puts on any Shape, and is moved in any Direction, with a Puff of Wind, just as the Manager pleases. 'Tis not in the Nature and Power of Language, to afford sufficient Defence against such an Art, so abused; as I imagine, a due Consideration of some Things I have had Occasion in the preceding Discourse to observe, may abundantly convince us.
But this, with the rest of what I have offered on this Subject of original Sin, must be left to every candid Reader to judge of, for himself; and the Success of the whole must now be left with GOD, who knows ⟨p. 386⟩what is agreeable to his own Mind, and is able to make his own Truths prevail; however mysterious they may seem to the poor, partial narrow and extremely imperfect Views of Mortals, while looking through a cloudy and delusory Medium; and however disagreeable they may be to the innumerable Prejudices of Men's Hearts:—And who has promised, that the Gospel of CHRIST, such as is really his, shall finally be victorious; and has assured us, that the Word which goeth out of his Mouth, shall not return to him void, but shall accomplish that which he pleaseth, and shall prosper in the thing where to he sends it.—Let GOD arise, and plead his own Cause, and glorify his own great Name. AMEN.
But this, with the rest of what I have offered on this Subject of original Sin, must be left to every candid Reader to judge of, for himself; and the Success of the whole must now be left with GOD, who knows ⟨p. 386⟩what is agreable to his own Mind, and is able to make his own Truths prevail; however mysterious they may seem to the poor, partial narrow and extremely imperfect Views of Mortals, while looking through a cloudy and delusory Medium; and however disagreable they may be to the innumerable Prejudices of Men's Hearts:—And who has promised, that the Gospel of CHRIST, such as is really his, shall finally be victorious; and has assured us, that the Word which goeth out of his Mouth, shall not return to him void, but shall accomplish that which he pleaseth, and shall prosper in the thing where to he sends it.—Let GOD arise, and plead his own Cause, and glorify his own great Name. AMEN.
Pag. 10. lin. 5. deal the Mark referring to the Margin.—P. 27. I. 17. read, on the Decision—P. 30. l 3. r. these—ibid l. 7. r. Objections—P. 32. l. 23. r. guilty of—P. 34. l. 20. r. great Number—P. 35. Marg. Note, l. 10. r. intervening—P. 45. l. 25. r. at least—P. 78. l. 19 r. excite […] —P. 95. l. 4. r. Part of—P. 105. l. 3. r. fixed Cause—P. 115. l. 12. r. these Objects—P. 151. l. 16 r. Degree, of—P. 218. l. 19. r. is, that that same—P. 264. l. 1. r. Sarah; or would—
PAg. 10. lin. 5. dele the Mark referring to the Margin.—P. 27. I. 17. read, on the Decision—P. 30. l 3. r. these—ibid l. 7. r. Objections—P. 32. l. 23. r. guilty of—P. 34. l. 20. r. great Number—P. 35. Marg. Note, l. 10. r. intervening—P. 45. l. 25. r. at least—P. 78. l. 19 r. excite 〈…〉 —P. 95. l. 4. r. Part of—P. 105. l. 3. r. fix'd Cause—P. 115. l. 12. r. these Objects—P. 151. l. 16 r. Degree, of—P. 218. l. 19. r. is, that that same—P. 264. l. 1. r. Sarah; or would—
The author
Jonathan Edwards 1703–1758
EvangelicalsNew England
Minister at Northampton; theologian of the Great Awakening.
. observes, In Bereshith Rabba (a Hebrew Commentary on this Place) a Rabbin is said to be asked, when is the evil Imagination put into Man? And he answered, From the Hour that he is formed. And in Pool's Synopsis it is added, from Grotius, So Rabbi Solomon interpret, Con. viii 21. The Imagination of Man's Heart is evil from his Youth, of its being evil from the time that he is taken out of his Mother's Bowels. Aben-Ezra thus interprets
. I was shapen in Iniquity, and in Sin dia my Mother conceive me; That evil Concupiscence is implanted in the Heart from Childhood, as if he were formed in it; and by my Mother, he understands Eve, who did not bear Children till she had sin'd. And so Kafvenaki says, How shall I avoid sinning? My Original is corrupt, and from thence are those Sins. So Manasseh Ben. Israel, from this Place (
.) concludes, that not only David, but all Mankind, ever since Sin was introduced into the World, do sin from their Original. To this Purpose is the Answer of Rabbi Hakkad•s•h, which there is an Account of in the Talmud. From what Time does Concupiscence rule over Man? From the very Moment of his first Formation, or from his Nativity? Ans. From his Formation. —Pool's Syn•ps. in Loc. On these things I observe, there is the greatest Reason to suppose, that these old Rabbis of the Jewish Nation, who gave such Heed to the Tradition of the E••ers, would never have received this Doctrine of original Sin, had it not been delivered down to 'em from their Forefathers. For it is a Doctrine very disagreeable to those practical Principles and Notions, wherein the Religion of the unbelieving Jews most fundamentally differs from the Religion manintained among Christians: particularly their Notion of Justification by their own Righteousness, and Privileges as the Children of Abraham, &c. without standing in Need of any Satisfaction, by the Sufferings of the Messiah. On which Account the modern Jews do now universally reject the Doctrine of original Sin, and Corruption of Nature; as Stapferns observes. And it is not at all likely, that the ancient Jews, if no such Doctrine had been received by Tradition from the Fathers, would have taken it up from the Christian, whom they had in such great Contempt and Enmity; especially as it is a Doctrine so peculiarly agreeable to the Christian Notion of the spiritual Salvation of Jesus, and so contrary to their carnal Notions of the Messiah, and of his Salvation and Kingdom, and so contrary to their Opinion of themselves; and a Doctrine, which Men in general are so apt to be prejudiced against. And besides, these Rabbis do expressly refer to the Opinion of their Forefathers; as, R. Manasseh says, Accroding to the Opinion of the ANCIENTS, none are subject to Death, but those which have sin'd: for where there is no Sin, there is no Death. Stapfer. Tom. iii. P. 37, 38. But we have more direct Evidence, that the Doctrine of original Sin was truly a received Doctrine amongst the ancient Jews, even before the coming of Christ. This appears by ancient Jewish Writings, which were written before Christ; as, in the Apocrypha, 2. Esdras iii. 21. For the first Adam, having a wicked Heart, transgressed, and was overcome: and so be all they that be born of him. Thus Infirmity was made permanent; and the Law also in the Heart of the People, with the Malignity of the Root; so that the Good departed away, and the Evil abode still.—2 Esdras iv. 30. For the Grain of evil Seed hath been sown in the Heart of Adam, from the Beginning; and how much Ungodliness; hath it brought forth unto this Time? And how much shall it yet bring forth, till the time of threshing shall come? And Chap. vii. 46. It had been better, not to have given the Earth to Adam; or else, when it was given, to have restra••'d him from sinning: for what Profit is it, for Man now in this present Time, to live in Heaviness, and after Death, to look for Punishment? O thou Adam, what hast thou done! For though it was thou that sinned, thou art not fallen alone, but we all that come of thee. And we read, Ecclus. xxv. 24. Of the Women came the Beginning of Sin, and through her we all die. As this Doctrine of original Corruption was constantly maintained in the Church of God from the Beginning's so from thence, in all Probability, as well as from the Evidence of it in universal Experience, it was, that the wiser Heathen maintained the like Doctrine. Particularly Plate, that great Philosopher, so distinguished for his Veneration of ancient Traditions, and diligent Inquiries after them. Goal, in his Court of the Gentiles, observes as follows; PLATO says (Gorg. Fol. 493.) I have heard from the wise Men, that we are now dead, and that the Body is but our Sepulchre. And in his Timoeus Locrus (Fol. 10•.) he says, The C••se of Vitiosity is from our Parents, and first Principles, rather than from ourselves. So that we never relinquish those actions, which lead us to follow these primitive Blemishes of our FIRST PARENTS.—Plato mentions the corruption of the Will, and seems to disown any Free-Will to true Good, albeit he allows some […], or natural Dispositions, to civil Good, in some great Heroes.—SOCRATES asserted the Corruption of human Nature, or [Greek or Hebrew]—Grotius affirms, that the Philosophers acknowledged, it was own natural to Men, to sin. SENECA (Benef. 5. 14.) says, Wickedness has not it's first Beginning in wicked Practice; though by that it is first exercised and made manifest.—And PLUTARCH (de Sera vindicta) says, Man does not first become wicked, when he first manifests himself so: but he hath Wickedness from the Beginning; and he shows it as soon as he finds Opportunity & Ability. As Men Rightly judge, that the Sting is not first ingender'd in Scorpions […] they strike, or the Poison in Vipers when they bite.—Pool's […]. on
. To which may be subjoined what JUVENAL says, —Ad Mores Natura recurrit damnatos, fixa et mutari nescit. Englished thus, in Prose; NATURE, a Thing fix'd and not knowing how to change, returns to its wicked Manners.— WATTS, Ruin and Recovery.
What is found in the more antient of the Jewish Rabbies, who have wrote since the Coming of Christ, is an Argument of this. Many Things of this Sort are taken Notice of by Stapserus, in his Theolegia Polemica before mentioned. Some of these things which are there cited by him in Latin, I shall here faithfully give in English, for the sake of the English Reader. —So Menasseh, concerning human Frailty, Pag. 129.—Gen. viii. 21. I will not any more curse the Earth for Man's Sake; for the Appetite of Man is evil from his Youth; that is, from the Time when he comes forth from his Mother's Womb. For at the same Time that he lucks the Breasts, he follows his Lust; and while he is yet an Infant, he is under the Dominion of Anger, Envy, Hatred and other Vices to which that tender Age is obnoxious.—Prov. xxii. 15. Solomon says, Foolishness is b•und to the Mind of a Child. Concerning which Place R. Levi Ben. Gerson observes thus, "Foolishness as it were grows to him in his very Beginning." Concerning this Sin, which is common and original to all Men, David said, Psal. li. 7. Behold, I was begotten in Iniquity, and in Sin did my Mother warm me. Upon which Place Eben-Ezra says thus; Behold, because of the Concupiscence which is innate in the Heart of Man, it is said, I am begotten in in Iniquity. And the Sense is, that there is implanted in the Heart of Man Jetzer harang, an evil Figment, from his Nativity. And M•nasseh Ben. Israel, de Fragil. Pag. 2. Behold, I we formal in Iniquity, and in Sin hath my Mother warmed me. But whether this be understood concerning the common Mother, which was Eve, or whether David spake only of his own Mother, he would signify, that Sin is as it were natural, and inseparable in this Life. For it is to be observed, that Eve conceived after the Transgression was committ•d; and as many as were begotten afterwards, were not brought forth in a Conformity to the Rule of right Reason, but in Conformity to disorderly and lustful Affections. He adds, One of the wise Men of the Jews, namely, R. Aba, rightly observ'd, David would signify, that it is impossible, even for pious Men, who excel in Virtue, never to commit any Sin. Job also asserts the same Thing with David, Chap. xiv. 4. saying, Who will give a dare Thing from an unclean? Truly not one. Concerning which Words Aben-Ezra says thus; The Sense is the same with that, I was begotten in Iniquity, because Man is made out of an unclean Thing.—St•pferus, •h•olog. Polem. Tom. iii. P. 36, 37. Id.Ibid. P. 132.&c. So Sal Jarchi ad Gemaram, Cod. Schabbath, Fol. 142. Pag. 2. And this is not only to be refer'd to Sinners; because all the Posterity of the first Man are in like Manner subjected to all the Curses pronounced on him. And Menasseh Ben. Israel, in his Preface to Human Frailty, says I had a Mind to shew by what Means it came to pass, that when the first Father of all had lost his Righteousness, his Posterity are begotten liable to the same Punishment with him.—And Munsterus on the Gospel of Matthew cites the following Words, from the Book called The Bundle of Myrrh: The Blessed Lord said to the first Man, when he cursed him, Thorns and Thistles shall it bring forth to thee; and thou shalt eat the Herb of the Field. The thing which he means, is, That because of his Sin all who should descend from him, should be wicked and perverse, like Thorns and Thistles; according to that Word of the Lord, speaking to the Prophet; Throns and Irritators are with thee, and thou dwellest among Scorpions. And all this is from the Serpent, who was the Devil, Sam-macl, who emitted a mortiferous and corruptive Poison into Eve, and became the Cause of Death to Adam himself, when he eat the Fruit.—Remarkable is the Place quoted in Joseph de Voisin, against Martin Raymund, P. 471. of Master Menachem Ra•anatensis, Sect. Berese•it, from Midrasch T•hillim; which is cited by Hoornbekius, against the Jews, in these Words; 'Tis no Wonder, that the Sin of Adam and Eve is written and sealed with the King's Ring, and to be propagated to all following Generations; because on the Day that Adam was created, all things were finished; so that he stood forth the Perfection and Completion of the whole Workmanship of the World: So when he sinned, the whole World sinned; whose Sin we bear and suffer. But the Matter is not thus with respect to the Sins of his Posterity.—Thus far Stapferus. Besides these, as Ainsworth on Gen. 8. 2. observes, In Bereshith Rabba (a Hebrew Commentary on this Place) a Rabbin is said to be asked, when is the evil Imagination put into Man? And he answered, From the Hour that he is formed. And in Pool's Synopsis it is added, from Grotius, So Rabbi Salomon interpret, Con. viii 21. The Imagination of Man's Heart is evil from his Youth, of its being evil from the time that he is taken out of his Mother's Bowels. Aben-Ezra thus interprets Psal. li. 5. I was shapen in Iniquity, and in Sin dia my Mother conceive me; That evil Concupiscence is implanted in the Heart from Childhood, as if he were formed in it; and by my Mother, he understands Eve, who did not bear Children till she had sin'd. And so Kafvenaki says, How shall I avoid sinning? My Original is corrupt, and from thence are those Sins. So Manasseh Ben. Israel, from this Place (Psal. li. 5.) concludes, that not only David, but all Mankind, ever since Sin was introduced into the World, do sin from their Original. To this Purpose is the Answer of Rabbi Hakkad•s•h, which there is an Account of in the Talmud. From what Time does Concupiscence rule over Man? From the very Moment of his first Formation, or from his Nativity? Ans. From his Formation. —Pool's Syn•ps. in Loc. On these things I observe, there is the greatest Reason to suppose, that these old Rabbies of the Jewish Nation, who gave such Heed to the Tradition of the E••ers, would never have received this Doctrine of original Sin, had it not been delivered down to 'em from their Forefathers. For it is a Doctrine very disagreable to those practical Principles and Notions, wherein the Religion of the unbelieving Jews most fundamentally differs from the Religion manintained among Christians: particularly their Notion of Justification by their own Righteousness, and Privileges as the Children of Abraham, &c. without standing in Need of any Satisfaction, by the Sufferings of the Messiah. On which Account the modern Jews do now universally reject the Doctrine of original Sin, and Corruption of Nature; as Stapferns observes. And it is not at all likely, that the ancient Jews, if no such Doctrine had been received by Tradition from the Fathers, would have taken it up from the Christian, whom they had in such great Contempt and Enmity; especially as it is a Doctrine so peculiarly agreable to the Christian Notion of the spiritual Salvation of Jesus, and so contrary to their carnal Notions of the Messiah, and of his Salvation and Kingdom, and so contrary to their Opinion of themselves; and a Doctrine, which Men in general are so apt to be prejudiced against. And besides, these Rabbies do expresly refer to the Opinion of their Forefathers; as, R. Menasseh says, Accroding to the Opinion of the ANCIENTS, none are subject to Death, but those which have sin'd: for where there is no Sin, there is no Death. Stapfer. Tom. iii. P. 37, 38. But we have more direct Evidence, that the Doctrine of original Sin was truly a received Doctrine amongst the ancient Jews, even before the coming of Christ. This appears by ancient Jewish Writings, which were written before Christ; as, in the Apocrypha, 2. Esdras iii. 21. For the first Adam, having a wicked Heart, transgressed, and was overcome: and so be all they that be born of him. Thus Infirmity was made permanent; and the Law also in the Heart of the People, with the Malignity of the Root; so that the Good departed away, and the Evil abode still.—2 Esdras iv. 30. For the Grain of evil Seed hath been sown in the Heart of Adam, from the Beginning; and how much Ungodliness; hath it brought forth unto this Time? And how much shall it yet bring forth, till the time of threshing shall come? And Chap. vii. 46. It had been better, not to have given the Earth to Adam; or else, when it was given, to have restra'd him from sinning: for what Profit is it, for Man now in this present Time, to live in Heaviness, and after Death, to look for Punishment? O thou Adam, what hast thou done! For though it was thou that sinned, thou art not fallen alone, but we all that come of thee. And we read, Ecclus. xxv. 24. Of the Women came the Beginning of Sin, and through her we all die. As this Doctrine of original Corruption was constantly maintained in the Church of God from the Beginning's so from thence, in all Probability, as well as from the Evidence of it in universal Experience, it was, that the wiser Heathen maintained the like Doctrine. Particularly Plate, that great Philosopher, so distinguished for his Veneration of antient Traditions, and diligent Inquiries after them. Gole, in his Court of the Gentiles, observes as follows; PLATO says (Gorg. Fol. 493.) I have heard from the wise Men, that we are now dead, and that the Body is but our Sepulchre. And in his Timoeus Locrus (Fol. 10.) he says, The Cse of Vitiosity is from our Parents, and first Principles, rather than from ourselves. So that we never relinquish those actions, which lead us to follow these primitive Blemishes of our FIRST PARENTS.—Plato mentions the corruption of the Will, and seems to disown any Free-Will to true Good, albeit he allows some , or natural Dispositions, to civil Good, in some great Heroes.—SOCRATES asserted the Corruption of human Nature, or —Grotius affirms, that the Philosophers acknowledged, it was own natural to Men, to sin. SENECA (Benef. 5. 14.) says, Wickedness has not it's first Beginning in wicked Practice; though by that it is first exercised and made manifest.—And PLUTARCH (de Sera vindicta) says, Man does not first become wicked, when he first manifests himself so: but he hath Wickedness from the Beginning; and he shews it as soon as he finds Opportunity & Ability. As Men Rightly judge, that the Sting is not first ingender'd in Scorpions they strike, or the Poison in Vipers when they bite.—Pool's . on Gen. viii. 21. To which may be subjoined what JUVENAL says, —Ad Mores Natura recurrit damnatos, fixa et mutari nescit. Englished thus, in Prose; NATURE, a Thing fix'd and not knowing how to change, returns to its wicked Manners.— WATTS, Ruin and Recovery.
