transgression. Therefore we are, in some sense, guilty of their sin. I would ask, What is guilt, but an obligation to suffer punishment for sin? Now since we suffer the same penal evil, which God threatened to, and inflicted on Adam for his sin, and since it is allowed we suffer this for Adam's sin, and that by the sentence of God, appointing all men to die, because, Adam sinned: is not the consequence evident? Therefore we are all some way guilty of Adam's sin.'*

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6. "The consequences appointed by the judicial sentence of God are found in that pronounced on the serpent, or the woman, or the man, (p. 15.) The serpent is cursed, (yer. 14, 15.) And those words in the 15th verse, I will put enmity between thee and the woman, and between thy seed and her seed: He (so the Hebrew) shall bruise thy head, and thou shalt bruise his heel:' imply, that God would appoint his only-begotten Son, to maintain a kingdom in the world opposite to the kingdom of Satan, till he should be born, of a woman, and by his doctrine, example, obedience, and death, give the last stroke, by the way of moral means, to the power and works of the devil," (p. 16.) 门 I do not understand that expression, "By the way of moral means." What I understand from the whole tenor of Scripture is, that the eternal, almighty Son of God, who is over all, God blessed for ever,' having reconciled us to

God by his blood, creates us anew by his Spirit, and reigns till he hath destroyed all the works of the devil. 22: 9

"Sentence is past upon, the woman, (ver. 16,) that she should bring forth children with more pain and hazard, than otherwise she would have done," (p. 17.) How? With more pain and hazard than otherwise she would have done? Would she otherwise have had any pain at all? Or have brought forth children with any hazard? Hazard of what? Certainly not of death, I cannot comprehend this.

"Lastly, the sentence upon the man, (ver. 17, 18, 19,)

Vindication of the Doctrine of Original Sin.

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first affects the earth, and then denounces death upon himself."

"After sentence pronounced, God having clothed Adam and Eve, drove them out of Paradise,” (p. 18.)

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Here "observe, 1. a curse is pronounced on the serpent and on the ground: but no curse upon the woman and the man," (p. 19.) But a curse fell upon them in that very moment, wherein they transgressed the law of God. For "cursed is every one that continueth not in all things which are contained in the law to do them." Vainly, therefore, do you subjoin, "Though they are subjected to sorrow, labour, and death, these are not inflicted under the notion of a curse." Surely they are; as the several branches of that curse, which he had already incurred. And which had already not only "darkened and weakened his rational powers," but disordered his whole soul.

"Observe 2, here is not one word of any other death, but the dissolution of the body." Nor was it needful. He felt in himself that spiritual death, which is the prelude of death everlasting. "But the words, Dust thou art, and unto dust thou shalt return,' restrain this death to this dissolution alone," (p. 20.) "This dissolution alone" is expressed in those words. But how does it appear, that nothing more is implied? The direct contrary appears from your own assertions. For if these words refer clearly to those, And the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of lives:" and if "the judicial act of condemnation clearly implieth, the depriving him of that life which God then breathed into him: it undeniably follows, that this judicial act implieth a deprivation of spiritual life as well as temporal: seeing God breathed into him both one and the other, in order to his becoming a living soul.'

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It remains, that the death expressed in the original threatening, and implied in the sentence pronounced upon man, includes all evils which could befall his soul and body: death temporal, spiritual, and eternal.

7. You next cite (p. 22,) 1 Cor. xv. 21, 22. 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.' On this you observe 1. "The apostle is in this chapter proving and explaining the resurrection. It is this fact or event, and no other, which he here affirms and demonstrates," (p. 23.)

If you mean, "The resurrection of the body to that life which it enjoyed in this world, is the only thing which the apostle speaks of in this chapter," your assertion is palpably false. For he speaks therein of that glorious life both of soul and body, which is not, cannot be enjoyed in this world.

You observe 2. "It is undeniable, that all mankind die in Adam, all are mortal, in consequence of his sin,” (p. 24.) 3. "It is equally clear, that by Christ came the resurrection of the dead: that in Christ all who die in Adam, that is, all mankind are made alive." It is neither clear nor true, that St. Paul affirms this, in either of the texts before us. For in this whole chapter he speaks only of the resurrection of the just, of them that are Christ's, (ver. 23.) So that from hence it cannot be inferred at all, that all mankind will be made alive: admitting then, "that the resurrection of the dead, and being made alive, are expressions of the same signification," this proves nothing; since the apostle affirms neither one nor the other, of any but those who are fallen asleep in Christ,' (ver. 18.) It is of these only that he here asserts, their death came by the first, their resurrection by the Second Adam: or, that in Adam they all died; in Christ they all are made alive. Whatever life they all lost by means of Adam, they all recover by means of Christ.

"From this place we cannot conclude, that any death came upon mankind in consequence of Adam's sin beside that death from which mankind shall be delivered at the resurrection," (p. 25.) Nay, from this place we cannot conclude, that mankind in general shall be delivered from any death at all: seeing it does not relate to mankind in general, but wholly and solely to them that are Christ's.

But from this place we may firmly conclude, that more than the mere death of the body came even upon these by man, by Adam's sin, seeing the resurrection which comes to them by man, by Christ, is far more than the mere removal of that death: therefore their dying in Adam implies far more than the bare loss of the bodily life we now enjoy; seeing their being made alive in Christ implies far more, than a bare recovery of that life.

Yet it is true, that whatever death came on them by one man, came upon all mankind; and that in the same sense wherein they died in Adam, all mankind died likewise. And that all mankind are not made alive in Christ, as they are, is not God's fault, but their own.

I know not therefore what you mean by saying, that after Dr. Jenning has proved this whole chapter, and consequently the two verses in question, to relate wholly and solely to the resurrection of the just," he leaves you in full possession of your argument," Surely, if he proves this, he wrests your whole argument out of your hands. He leaves you not one shred of it.

8. "We come now, you say, to the most difficult scripture, which speaks of this point, Rom. v. 12-19. "As by one man sin entered into the world and death by sin, even so death passed upon all men, for that all have sinned. For until the law, sin was in the world; but sin is not imputed where there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offence, so also is the free-gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned so is the gift, for the judgment was by one offence unto condemnation, but the free-gift is of many offences unto justification. For if by one man's offence death reigned by one, much more they who receive the abundance of grace and of the gift of righteousness, shall reign in life

by one, Jesus Christ. Therefore as by the offence of one, judgment came upon all men to condemnation, even so by the righteousness of one the free-gift came upon all men unto justification of life. For as by one man's dis obedience many were made sinners, so by the obedience of One shall many be made righteous."

On this you observe, I. That this passage 66 speaks of temporal death and no other," (p. 28.) That it speaks of temporal death is allowed; but nct that it speaks of no other. How prove you this? Why thus, "He evidently speaks of that death, which entered into the world' by Adam's sin that death which is common to all mankind, which passed upon all men,' that death which 'reigned from Adam to Moses;' that whereby the many, that is all mankind, are dead." He does so: but how does it appear, that the death which entered into the world by Adam's sin, which is common to all mankind, which passed upon all men, which reigned from Adam to Moses, and whereby the many, that is, all mankind, are dead: How, I say, does it appear, from any or all of these expressions, that this is temporal death ONLY? Just here lies the fallacy. "No man," say you, "can deny, that the Apostle is here speak ing of that death." True: but when you infer, "therefore he speaks of that only:" we deny the consequence.

9. You affirm, II. "By judgment to condemnation, (ver. 16--18,) he means the being adjudged to the forementioned death: for the condemnation inflicted by the judgment of God, (ver. 16,) is the same thing with being dead," (ver. 15.) Perhaps so: but that this is merely the death of the body, still remains to be proved: as, on the other hand, that "the gift, or free-gift" opposed thereto, is merely deliverance from that death.

: You add, "In all the Scriptures there is recorded but one 'judgment to condemnation,' one sentence, one judi, cial act of condemnation, which came upon all men,'' (p. 29.) Nay, in this sense of the word, there is not one: not one formal sentence, which was explicitly and judicially pronounced upon all mankind. That which you cite,