N07809:424
Two dissertations, I. Concerning the end for which God created the world. II. The…
Two dissertations, I. Concerning the end for which God created the world. II. The nature of true virtue. / by the late Reverend, learned and pious Jonathan Edwards, A.M. president of the College in New-Jersey.
Boston: printed by S. Kneeland, 1765
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.
BUT though it be so, that men in thinking of others do as it were put themselves in their place, they do it so naturally, or rather habitually, instantaneously, and without set purpose, that they do it insensibly, and can scarce give any account of it, and many would think strange if they were told of it. So it may be in men's substituting themselves in others place in such exercises of conscience as have been spoken of: and the former substitution leads to the latter, in one whose conscience is not greatly stupefied. For in all his thoughts of the other person, in whatever he apprehends or conceives of his moral conduct to others or to himself, if it be in loving or hating him, approving or condemning him, rewarding or punishing him, he necessarily as it were puts himself in his stead, for the forementioned reason; and therefore the more naturally, easily and quietly sees whether he being in his place should approve or condemn, be angry or pleased as he is.
BUT though it be so, that men in thinking of others do as it were put themselves in their place, they do it so naturally, or rather habitually, instantaneously, and without set purpose, that they do it insensibly, and can scarce give any account of it, and many would think strange if they were told of it. So it may be in men's substituting themselves in others place in such exercises of conscience as have been spoken of: and the former substitution leads to the latter, in one whose conscience is not greatly stupified. For in all his thoughts of the other person, in whatever he apprehends or conceives of his moral conduct to others or to himself, if it be in loving or hating him, approving or condemning him, rewarding or punishing him, he necessarily as it were puts himself in his stead, for the forementioned reason; and therefore the more naturally, easily and quietly sees whether he being in his place should approve or condemn, be angry or pleased as he is.
Natural conscience consists in these two things.