But by their transgression, they became subject, either through the deleterious qualities of the fruit, or from the judgment of God, to the various miseries which have since afflicted human nature. And that their posterity suffers the like calamities on their account, is consonant to the analogy of divine providence in various cases which come under our observation. Do we not find, that chil dren often undergo many painful distresses for the vices and follies of their parents; that the latter transmit the seeds of diseases to the former; and by their extravagance or dissipation reduce their families to the most embarrassing circumstances? Thus God, in his dispensations, often punishes the sins of the fathers upon the children unto the third and fourth generation. Do we not also find, that nations as well as individuals, are exposed to many signal calamities from the ambition or tyranny of their rulers and governors? that countries are laid waste with fire and sword, and the inhabitants put to death, or perish by famine in wars unjustly waged to satiate the caprice of a haughty monarch? Do we not find in scripture, that multitudes have often become the victims of a hapJess fate for the crime of one? that seventy thousand of the Israelites were slain by a pestilence, because David numbered the people contrary to the prohibition delivered by the divine counsels?-In these, and the like cases, punishment has been inflicted on the innocent for the crimes of the guilty, in the same manner as mankind are subject to diseases and death for the transgression of our first parents. Thus it is agreeable to the analogy of the divine government, that "by one man sin entered into the world, and death by sin; and so death hath passed upon all men, for that all have sinned." In such an ordination, the Judge of all the earth doeth right; is there injustice with God! God forbid.

We know besides that the wages of sin is death, and that as all mankind are sinners, they are liable to the fate which awaits them. Accordingly, both young and old have universally suffered the miseries of life, either in a greater or less degree, and at last undergone the agonies of dissolution. Infants are cut off from the land of the

living, before they have done either good or evil, and as they cannot therefore be subject to death for actual sin, it must be for the original sin of Adam imputed to them, by which they are constituted sinners: for "in Adam all die." Thus far at least, we know from experience, that the consequences of Adam's transgression affect his posterity; thus far at least has the curse descended upon the whole race of mankind. Temporal calamities and spiritual judgments are our portion as workers of iniquity, and as these have been entailed upon us by reason of our descent from our original parents, hence it may be truly said, as in the words of the text, that "by one man sin entered into the world, and death by sin." The miseries of life, then, and the pains of death at last, are the extent of that punishment to which we are liable by the imputation of original sin.

come.

But some divines consider the punishment inflicted for original sin as extending not only to the pains and afflictions of this life, but exposing us to misery in the life to St. Austin taught, that by original sin we are all liable to the punishments of a future state; that a few were indeed rescued from that doom; that infants who were baptized and died in their infancy were saved; but that those who were not baptized must perish. Such opinions, although they are maintained by some of the reformed churches, are the mere dogmas of men who have assumed the daring character of being wise above what is written. There is no authority from scripture for such erroneous tenets; nay the whole tenor of revelation concurs in assuring us that every one shall die for his own iniquity; "that the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him; that we shall all receive according to the deeds done in the body, whether these have been good or evil." There is no mention made of the guilt of Adam's sin being accessary to our future condemnation; on the contrary we are informed that "God will have all men to be saved, and to come to the knowledge of the truth; that he is long-suffering to us-ward; not willing that any should perish, but that all should come to repentance; and hath

sent his Son into the world, that the world through him might be saved."

In accordance with these declarations of scripture, the primitive church in the three first centuries maintained that original sin merely transmitted a disposition and tendency to evil, and rendered us obnoxious to the miseries of this life; but that actual sin only exposed the impenitent and unbelievers to condemnation in the life to come. And this is agreeable to the dictates of reason and equity; the opposite opinion is abhorrent to every notion of justice and benignity,For, that one rational creature should be rendered eternally miserable for the action of another, in which he had no share, and which he could not prevent, is an event which cannot take place under the government of a being who treats his creatures according to their respective characters. Justice and judgment are the habitation of his throne, mercy and truth continually go before his face. But where would be his justice, if infants who have not sinned after the similitude of Adam's transgression, were doomed to perdition merely because they are his descendants? Where would be that tender mercy which is over all his works, if he did not receive into his favour the child of innocence, whose heart never meditated mischief, whose lips never uttered deceit ?Surely "of such are the kingdom of heaven": surely "their angels behold the face of their Father who is in heaven." Original sin, whatever moral impurity it may communicate to the soul, is washed away in the blood of Christ, who was the lamb slain from the foundation of the world, For God foreseeing the fall of Adam, and the misery to which mankind would be thereby exposed, determined to send his Son to redeem them; so that an effectual remedy has been provided against that eternal punishment to which we might have otherwise been liable. No man therefore is subject to the divine indignation, nor to the pains of hell, by original sin, since that is expiated by the atonement of that Saviour who gave his life a ransom for all. For saith an apostle, "God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ."

But though we are thus rescued from perdition on account of the imputation of Adam's sin, we are still obnoxious to the miseries of a future state, if we contract habits of impenitent transgression. We may, by continuing in a course of irreligious conduct and vicious indulgences, treasure up to ourselves wrath against the day of wrath, and revelation of the righteous judgments of God, who will render to every man according to his works; to. those who by patient continuance in well doing, seek for glory, he will render eternal life; but to those who are contentious and obey not the truth, but obey unrighteousness, he will render indignation and wrath, tribulation and anguish upon every soul of man that doeth evil. At the great day of the Lord, when the judgment is set, and the books are opened, it will appear that none are condemned for original sin, but for actual transgression; and that the Judge will doom them to destruction, because they have been workers of iniquity. Let us all therefore return from the error of our ways, to the wisdom and obedience of the just, so shall iniquity not be our

ruin.

Having thus endeavoured to discuss in detail the several propositions contained in the text, I proceed,

IV. To the application of the subject.

From the doctrine of original sin we may learn many important lessons.

1. It should teach us humility, as we are thereby fallen and guilty creatures. We have now lost that rectitude of nature, which dignified the characters of our first parents in a state of innocence. Our souls are corrupted, and our faculties perverted, so that "in us dwelleth no good thing." We have indeed a perception of right and wrong, and our conscience dictates to us our duty with sufficient plainness; but, alas! our wills are averse to the performance of those obligations incumbent on us as rational, religious, and accountable beings. We have the scriptures of truth which are able to make us wise unto salvation, but we have within us "a carnal mind which is not subject to the law of God, neither indeed can be." We have

H

powerful motives proposed in the gospel for exciting our obedience, and deterring us from sin; no less than everlasting happiness, or eternal misery; but such is the perversity of our nature, such the insensibility of our hearts, that we consider not the things which belong to our peace, before they are hid from our eyes. We know and perceive that the ways of religion are ways of pleasantness, and the paths of wickedness lead to destruction; yet we continue careless of these consequences, and addicted to many sins both of the flesh and of the spirit; so that we have reason to say, "O wretched men that we are! who shall deliver us from the body of this death?" We all have reason to deplore our degeneracy and perverse inclinations, and to humble ourselves in the dust, saying, "God be merciful to us sinners." We must all be conscious, that by our impotence and inability to perform our duty, we cannot work out our salvation by a perfect obedience to the law of God, and therefore cannot claim acceptance with him " by works of righteousness which we can do; and that by the deeds of the law shall no flesh be justified."

2. The doctrine of original sin is calculated to prepare us for receiving the offers of salvation made to us in the gospel, through our Lord Jesus Christ. When we are persuaded that sinfulness and corruption cleave to our nature; that we are constantly violating the law of God, in thought, word, and deed; and that if God should mark iniquity against us we could not stand, nor answer him for one of a thousand of our transgressions; we shall renounce all hope of establishing our own righteousness, and submit ourselves more readily to that righteousness of our Redeemer, which is appointed as the means of our restoration to the divine favour. We shall then perceive, that though we have transgressed the commandments of God, yet Christ hath magnified the law, and made it honourable; and that as God has been pleased to accept of his perfect obedience performed in our behalf, therefore it be comes us to lay hold on this hope set before us in the gospel, and "to believe in him to the saving of the soul."Let us, then, receive the offer of pardon, justification, and