usurp authority over the man, but to be in silence; for Adam was first formed, then Eve; and Adam was not deceived, but the woman being deceived was in the transgression. Notwithstanding she shall be saved in child-bearing, if they continue in faith and charity." "Since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. [And to prolong the quotation though the subject changes,]—The first man Adam was made a living soul, the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual. The first man is of the earth earthy, the second man is the Lord from heaven. As is the earthy such are they also which are earthy, and as is the heavenly such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly."*

It has been said that temporal evils were entailed upon mankind in that original sentence merely as blessings. But how could they be considered blessings unless the race were viewed as sinners, standing in need of chastisement? It is no blessing to a perfectly holy being to suffer. The very supposition that they were entailed as blessings, gives up the argument. But the death entailed, (and by a parity of reason all the temporal

* Gen. iii. 16-19. 1 Cor. xv. 21, 22, 45-49. 1 Tim. ii. 12—15.

sufferings which come by Adam,) is represented in the 5th of Romans, not as a mercy, but as a punishment following a sentence of condemnation.

But in whatever light you regard these temporal sufferings, whether as blessings or punishments, God distinctly disclaims the principle of inflicting them on innocent children for the sins of parents. At the time of the Babylonish captivity the Jews thought they had reason to complain, "The fathers have eaten sour grapes, and the children's teeth are set on edge." Ezekiel was sent to say to them, "What mean ye that ye use this proverb?-The soul that sinneth, it shall die. If he beget a son that seeth all his father's sins, and doth not such like, he shall not die for the iniquity of his father; he shall surely live. -Yet say ye, Why, doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, he shall surely live. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." God indeed visits "the iniquity of the fathers upon the children unto the third and fourth generation;" but it is upon the generations "of them that hate" Him. When Josiah said, "Great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened," the answer came, "I will bring evil upon this place, and upon the inhabitants thereof,-be

cause they have forsaken me." They suffered for the sins of their fathers because they partook of their fathers' sins. On the same principle the sins of persecuting ancestors were visited upon that generation who persecuted Christ and His apostles. "Behold, I send unto you prophets, and wise men, and scribes; and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues, and persecute them from city to city; THAT upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew [the crime had been committed five hundred years before,] between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." For the same reason the sin of Esau was visited upon his posterity: "For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath forever." Precisely for the same reason the sin of Adam is visited upon his posterity in temporal calamities and death: "Thy first father hath sinned, AND thy teachers have transgressed against me; THEREFORE I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches."* Thus the temporal evils to which

* Exod. xx. 5. 2 Kin. xxii. 13, 16, 17. Isai. xliii. 27, 28. Ezek. xviii. 1-20. Amos i. 11. Zech. i. 1. Mat. xxiii. 34-36.

mankind were sentenced for the sin of Adam, incontestably prove that they partake of his depravity.

There is one passage which has been thought to prove that the posterity of Adam are condemned for his sin to eternal death. The passage is in the 5th of Romans. It certainly proves that they are condemned for his sin; but whether to eternal or only to temporal death, is a question which I shall not undertake to decide. But which ever is meant, the passage opens to my view the following theory: Adam was the federal head of his posterity. The covenant with him provided that if he stood they stood, if he fell they fell. It made him the root from which all the branches should derive their nature. It was as though they had all been contemporary with him, and with their hearts his heart had been connected by innumerable veins or conductors to convey instantly his purity or poison to them. Thus inseparably united in temper, his publick transgression was as much the index of their hearts as of his own,--as much the index of their hearts as though it had been their own hand which had plucked the forbidden fruit. His publick act, standing thus in the place of an external act of theirs, became the ground of their publick condemnation, (whatever the sentence included,) in the same sense in which the outward act is in any case the ground of condemnation. In no case is it the ground otherwise than as being, or supposed to be, the index of the heart.

And Adam's

posterity would not have been condemned for his act had not their hearts been as completely indicated by it as they could have been by any act of their own. Of course every evil denounced against them for his sin, (whether temporal or eternál,) proves that they partake of his depravity.

(4.) The derivation of sin from Adam is supported by other passages of Scripture. Of these however I shall mention but two. "Adam-begat a son in his own likeness, after his image." Was it necessary, after mankind had seen animals propagate their kinds for 2500 years, for Moses to inform the world that Adam begat a son with a body shaped like his own? In the other passage the original righteousness and all the subsequent sins of man, are spoken of as the righteousness and sins of the species, as if the whole race lost their original holiness in Adam: "Lo, this only have I found, that God hath made man upright, but they have sought out many inventions."*

Thus I have shown, in the first part of the argument, that depravity is derived from Adam. I shall now prove,

II. That the depravity thus derived is total. (1.) Adam himself sunk into total depravity as soon as he had broken the covenant. That the wages of sin involved abandonment to unmixed depravity, I suppose will not be denied. One

* Gen. v. 3. Eccl. vii. 29.