2. Let us then have recourse to the Oracles of God. How do they teach us to account for this fact, That "all flesh corrupted their way before God," even in the antediluvian world? That mankind were little, if at all, less corrupt, from the flood to the giving of the law by Moses: that from that time till Christ came, even God's chosen people were a "faithless and stubborn generation," little better, though certainly not worse than the Heathens who knew not God: that when Christ came, both "Jews and Gentiles were all under sin; all the world was guilty before God:" that even after the gospel had been preached in all nations, still the wise and virtuous were "a little flock:" bearing so small a proportion to the bulk of mankind, that it might yet be said, "The whole world lieth in wickedness:" That from that time the mystery of iniquity" wrought even in the church, till the Christians were little better than the Heathens: And, lastly, That at this day "the whole world," whether Pagan, Mahometan, or nôminally Christian, (little indeed is the flock which is to be excepted!) again 'lieth in wickedness;" doth not "know the only true God;" doth not love, doth not worship him as God; hath not "the mind which was in Christ," neither "walketh as he walked;" doth not practise justice, mercy, and truth, nor do to others as they would others should do to them: How, I say, do the Oracles of God teach us to account for this plain fact?

3. They teach us, That "in Adam all die "That "by the first man came" both natural and spiritual" death':"* That by this "one man sin entered into the world, and death" in consequence of sin: and that from him "death passed upon all men, in that all have sinned," Kom. v. 12. But you aver, + That "no evil but temporal death came upon men in consequence of Adam's sin." And this you

1 Cor. xv. 22, compared with Gen. ii, and iii.

+ Dr. Taylor's Doctrine of Original Sin, Part I. to whom I address myself in what follows. What is quoted from him, generally in his own words, is inclosed in inverted commas "

endeavour to prove by considering the chief scriptures which are supposed to relate thereto,

The first you mention is Gen. ii. 17, "But of the tree of knowledge of good and evil, thou shalt not eat of it: For in the day that thou eatest thereof thou shalt surely die."

On this you observe: "Death was to be the consequence of his disobedience. And the death here threatened can be opposed only to that life God gave Adam when he created him," (Third Edition, p. 7.) True: but how are you assured, that God, when he created him, did not give him spiritual as well as animal life? Now spiritual death is opposed to spiritual life. And this is more than the death of the body.

"But this is pure conjecture, without a solid foundation. For no other life is spoken of before." ~ Yes there is. The image of God is spoken of before. This is not therefore pure conjecture; but is grounded upon a solid foundation, upon the plain word of God: Allowing then, that " Adam could understand it of no other life than that which he had newly received:" yet would he naturally understand it of the life of God in his soul, as well as of the life of his body.ien

In this light therefore the sense of the threatening will stand thus: "Thou shalt surely die;" as if he had said, I have (p. 8) formed thee of the dust of the ground, and breathed into thy nostrils the breath of lives,” both of animal and spiritual life; and in both respects thou art become a living soul.'; “ But if thou eatest of the forbidden tree, thou shalt cease to be a living soul. For I will take from thee" the lives I have given, and thou shalt die spiritually, temporally, eternally. ··

But "here is not one word relating to Adam's posterity. Though it be true, if he had died immediately upon his transgression, all his posterity must have been extinct with him." It is true: yet "not one word" of it is expressed. Therefore other consequences of his 'sin may be equally implied, though they are no more expressed than this.

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4. The second scripture you cite is Gen. iii. from the 7th to the 24th verse, (p. 9, 10.),

"

On this you observe, "Here we have some consequences of our first parents' sin before God judged them: some appointed by his judicial sentence; and some which happened after that sentence was pronounced," (p. 11.)

"Immediately upon their transgression, they were seized with shame and fear. Guilt will always be attended with shame. And a state of guilt is often in Scripture expressed by being naked, (Exod. xxxii. 25.) Moses saw that the people were naked; for Aaron had made them naked to their shame among their enemies.'". Certainly naked does not mean guilty here; but either stripped of their ornaments, (Ch. xxxiii. 5, 6.) or of their swords, or their upper garments. (Isa. xlvii. 3.) Thy nakedness shall be uncovered, yea, thy shame shall be seen.'. Here also nakedness does not mean guilt; but is to be taken literally, as mani festly appears, from the words immediately preceding, (ver, 2., Make bare the leg, uncover the thigh, pass over the rivers.?¡{ And (Revaxvik) Blessed is he that watcheth and keepeth his garments, lest he walk naked and they see his shame!' The plain meaning is, dest he lose the graces he has received, and so be ashamed before men and angels. $897 neb asmow .. A

"Their fear is described; (ver. 8.) 1 Adam and his wife hid themselves from the presence of the Lord God among the trees of the garden.' They had no such fear while they were innocent : but now they were afraid to stand before their judge," (p. 18.) es deiul qil romb.. monos ; *w eu b This is all you can discern in the Mosaic account as the consequence of our first parent's sin, before God judged them. Mr. Hervey discerns something more, I make no apology for transcribing some of his words. *voet

f

"Adam violated the precept, and as the nervous original expresses it, died the death. He before possessed a life in

comparably more excellent than that which the beasts enjoy. He possessed a divine life, according to the apostle, in knowledge, in righteousness, and true holiness. This, which was the distinguishing glory of his nature, in the day that he eat the forbidden fruit, was extinct.

"His understanding, originally enlightened with wisdom, was clouded with ignorance. His heart, once warmed with heavenly love, became alienated from God his maker. His passions and appetites, rational and regular before, shook off the government of order and reason. In a word, the whole moral frame was unhinged, disjointed, broken.

"The ignorance of fallen Adam was palpable. Witness that absurd attempt, to hide himself from the eye of omniscience, among the trees of the garden. His aversion to the all-gracious God was equally plain. Otherwise he would never have fled from his Maker, but rather have hasted on the wings of desire, into the place of the divine manifestation.

*

A strange variety of disorderly passions were evidently prédominant in his breast. Pride; for he refuses to ac knowledge his guilt, though he cannot but own the fact. Ingratitude; for he obliquely upbraids the Creator with his gift, as though it had been a snare rather than a blessing; "The woman thou gavest me." The female criminal acts the same unhumbled (part. She neither takes shame to herself, nor gives glory to God, nor puts up a single petition for pardon.

"As all these disasters ensued, upon the breach of the commandment, they furnish us with the best key to open the meaning of the penalty annexed. They prove beyond any argument, That spiritual death and all its consequences were comprized in the extent of the threatening.'

5. However "no other could in justice be punishable for that transgression, which was their own act and deed only." If no other was justly punishable, then no other was punished for that transgression. But all were punished for that transgression, namely, with death. Therefore all men were justly punishable for it.

By punishment I mean, suffering consequent upon sin, or pain inflicted because of sin preceding. Now it is plain all mankind suffer death; and that this suffering is conséquent upon Adam's sin. Yea, and that this pain is inflicted on all men, because of his sin. When therefore you say, "Death does descend to us, in consequence of his transgression," (p. 20,) you allow the point we contend for; and are very welcome to add, "Yet it is not a `punishment for his sin." You allow the thing. Call it by what name you please.

But "punishment always connotes guilt," (p. 21.) It always connotes sin and suffering, and here are both. Adam sinned: his posterity suffer: and that, in consequence of his sin.

But "sufferings are benefits to us." does not hinder their being punishments. as a punishment for my own sins, may be it is a punishment nevertheless.

Doubtless, but this The pain I suffer a benefit to me, but

But as they two only were guilty of the first sin, so no other but they two only, could be conscious of it as their sin," (p. 24.) No other could be conscious of it as their sin, in the same sense as Adam and Eve were: and yet others may "charge it upon themselves," in a different sensé, so as to judge themselves children of wrath on that account.

To sum up this point in Dr. Jenning's words: If there be any thing in this argument that Adam's posterity could not be justly punishable for his transgression, because it was his personal act and not theirs it must prove universally that it is unjust, to punish the posterity of any man for his personal crimes. And yet most certain it is, that God has in other cases actually punished men's sins on their posterity. Thus the posterity of Canaan, the son of Ham, is punished with slavery, for his sin, (Gen. ix. 25-27.) Noah pronounced the curse under a divine afflatus, and God confirmed it by his Providence. So we do in fact suffer, for Adam's sin, and that too by the sentence inflicted on our first parents. We suffer death in consequence of their