That God hath dealt with mankind as sinners, on account of this first sin of Adam, is evident from undeniable facts.

1. 'Tis fact, that for his transgression, a curse was laid upon the earth; and upon them that dwell on it. The sentence passed upon Adam for his transgression, was, "Cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life. Thorns also and thistles shall it bring forth to thee: and thou shalt eat the herb of the field. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.' " This is the curse which was laid upon Adam for his breach of covenant. And it is evident, that this curse as fully lies upon his posterity, as it did upon him. And God, by thus extending the chastisement of his breach of covenant to his seed, makes it manifest, that by divine appointment, he acted for them in that covenant, as well as for himself.

2. 'Tis fact, that Adam's seed are no sooner born, but they share in the natural evils of this present state, pains, sorrows and distresses of one kind or another, and often times with bodily death, before they are capable of committing actual sin. But such treatment of creatures who are innocent and pure from all sin, at the hand of an holy, just and good God, must be acknowledged as unaccountable. For death is the wages of sin. Unless therefore the guilt of sin lies upon mankind, as they come into the world, such treatment of them at the hand of God, can never be reconciled to his perfections. For sin is the procuring cause of the divine displeasure. Therefore these expressions of God's displeasure towards mankind, as soon as they are born, before they can commit actual sin, contain convincing evidence of their sharing in the sin of Adam.

3. 'Tis fact, that upon Adam's transgression, our first parents were driven out of the garden; they, and their posterity were forever cut off from all açe

cess to the tree of life, and the tree of knowledge of good and evil Immediately upon the first transgression, that way of life was forever set aside; and these two sacramental trees were of no further use, either to them, or to their posterity. And as the covenant made with Adam, was laid aside upon his sin, and a new one introduced; it is thereby evident, that all trial under that first dispensation was confined to our first parents, in whom their posterity were included. Why also were not his children allowed liberty of a personal trial under that dispensation?

4. 'Tis fact, that mankind are born into the world, in a state of moral depravity. 'Tis too evident to be denied, that there is some moral defect belonging to mankind by nature, which is the reason why " They all go astray as soon as they are born," are all alienated from God, and inclined to creature-vanities and sinful courses. If we consider what that image and likeness of God was, in which man was at first created; it will appear evident that we do not come into the world in such a state, at this day. Instead of the divine likeness, our nature is corrupted, and stored with the seeds of all manner of sin and wickedness ; which is the fruit of the original apostacy, and a clear evidence of our being included in our first parents, in that covenant. How the imputation of the sin of Adam to his posterity, should have such a depraving effect upon their nature, I shall shew hereafter; but that this is the case, cannot be denied, and is therefore a full proof of the doctrine of original sin.

Observation and experience thus afford us convincing evidence of our participation in the apostacy f our first parents: to which we may add, the plain testimony of God in his word The very terms of the covenant as it was set forth to Adam, clearly show, that his seed were included with him in that dispensation. For when Adam was made, his Creator pronounced that blessing on him, "Multiply and replenish the earth." Here, a seed was evidently given him. But when God entered into covenant

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With him, the threatening set before him was, the day that thou eatest thereof, thou shalt surely die." As therefore, he was put upon trial for life or death, and was to suffer death on the day that he sinned, it is evident that, had the punishment been executed upon him according to the express terms of the threatening, both he, and his seed together, would have been cut off at one stroke. The then future existence of bis seed would have been prevented by his sin. Inasmuch then, as a seed was granted to him, and yet, the very existence of his secd depended upon his conduct in that state of trial, it necessarily follows, that he then acted for them, as well as himself.

The tenor also of the covenant of grace plainly shows, that we are by nature, in a fallen state. The errand upon which God sent his Son into the world, was to save sinners. None but sinners need a Savfor; and such only he came to save. "Neither is there salvation in any other; for there is no other name under heaven, given among men, whereby we must be saved." If then, mankind come into the world in such a state, that they can obtain life only by Christ; it is evident that they come into the world in a state of sin. The whole need not a physiciau; but they that are sica." Unless we are sinners we stand in no need of a Savior: but if we need a Savior, it is because the guilt of sin lies upon us. If an infant, dying in infancy, enters into life; it must be either by its own sinless perfection; or by virtue of Christ's mediation. But to say, it enters into life by its own innocence; is to say, that there is some other way, some other name given among men, whereby we may be saved; in express contradiction to the scriptures. But if we say, they enter into life through the merits of Christ; we must acknowledge that the guilt of sin lies upon them. And if we come into the world with the guilt of sin upon us; it must be, by our fellowship with Adam, in his breach of covenant. And this is the constant repre

sentation in the sacred scripture. On this account, a comparison is so often made between Adam and Christ. An instance of this we have in Rom. v. 12, and following verses, where we find such expressions as these: "Wherefore, as by one man, sin entered into the world.-Through the offence of one, many be dead.—The judgment was by one to condemnation.-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 to the justification of life. For as by one man's disobedience many were made sinners: so by the obedience of one, shall many be made righteous."

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to the same purpose, are the words of our text: "For since by man came death; by man came also the resurrection of the dead. For as in Adam all die : SO in Christ shall all be made alive."

Thus, we have sufficient evidence, that Adam acted in that covenant made with him, both for himself, and his seed. He being appointed by God, as their covenant-head; they are legally guilty by his transgression; and on that account, God treats them as sinners. What those evils are, which his posterity suffer on account of his sin, shall be hereafter considered. All that I here aim at, is to prove the point; or to show that we are become guilty in the sight of God, by his transgression.

III. I proceed to consider the fall of Adam, and the state into which he brought himself, and his posterity.

Notwithsthstanding the rich grace which God had manifested to man, in treating with him in a covenant form, wherein such great and valuable privileges were proposed, and such easy terms of trial prescribed; yet we find, man proved unfaithful to God, broke covenant with him, and forfeited all the privi leges of it. He put forth his hand, and took of the fruit of the tree of knowledge of good and evil, and did eat of it; although God had commanded him,

saying, "Thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die." Here then, let us consider this breach of covenant, and the destructive consequences of it.

1. Hereby Adam put an end to his trial, and finished his probation-state. By this sin Adam determined his own state, that death should be his portion. There remained no possibility for him, under that dispensation, to obtain life. His case was decided. His probation was finished. His after-conduct was of no avail. That covenant no longer answered any purpose to him, but his condemnation. If Adam had faithfully kept covenant with God to the end of his probation-state, he would have had a covenant-title to the reward of life, according to the promise. But this covenant, and the promises of it, were of no further advantage to him; he could reap no benefit from them. The threatened punishment now become his due, without further trial.

2. By this sin, Adam cut himself off from all interest in God, and fell under his wrath. By contracting guilt, he became vile in the sight of God; and armed the righteousness, truth and faithfulness of God against him for the execution of threatened vengeance. He proved himself a rebel against his Creator; and, thereby the God that made him was turned to be his enemy. The glory of his great name made it necessary not to suffer this sin to go unpunished.

3. Hereby Adam divested himself of that image of God in which he was created. The image of God in which man was at first created, did include, as has been observed, dependence upon, and subjec tion to him, with full delight and complacency in him, as an all-satisfying portion to the soul; together with an holy rectitude of mind, and conformity of heart to the moral perfections of the divine nature. But if we attend to this matter, and consider the several properties of this divine likeness on the soul;' we shall see how Adam, by committing this sin, di