feems to us irreconcileable muft be charged to our ignorance and want of penetration in divine things. Moreover when we conceive of the holy fcriptures, as intirely dictated by the Holy Ghoft'; we are led to fee the neceffity of coming untaught to thefe divine tutors; that we may from them, and not from our own wild and extravagant notions, receive inftruction, what to believe and what to practice, agreeable to the will of God. And it appears the more neceffary for us, to be well established in the belief of God's word; because the devil will always labour to obtrude and impose upon us, fomething contrary to, or differing therefrom; ; an example of this, and the fad effects of it, we have feen in the foregoing discourse on this fubject. And fo far as this fpirit of lies and falfhood can influence the minds of natural men, (and the fcriptures inform us this is not a little. Eph. ii. 2. 2 Tim. ii. 26.) fo far we may fuppofe also that they will contradict, gainfay, and boldly arraign infinite wifdom and truth at the fallacious and deceitful bar, of their own-fhallow understandings; and their minds being blinded by his delufive fophiftry and cunning; they are led on by the clue of their own dark reafoning, to look upon and treat the fcriptures of truth with the fame unlicenfed liberty, as they treat the writings of their fellow mortals.

It should be remembered by us, that if the fcriptures are really the words, which God has caufed to be written in a book, to be received by his creatures, as a directory for their faith and practice; that fo far as we pafs by, and neglect them, fo far, we contemn, and flight the authority that impofed them, and the goodnefs that vouchfafed

fuch

fuch a lanthorn to our feet, and a light for our paths. Yea moreover, as this book contains" many things, to be received by us, as matters of fact, upon the faithfulness and veracity of the rẻlator; fo far as we difcredit, and doubt of the truth thereof, fo far, we call the divine veracity in queftion, and make God a liar. Befides, when we depart from the word of God, and either attend to, and prefer the fallible writings of men, or follow our own private judgment; we act no lefs imprudently than the man who going on a journey in an unknown country, refolves to travel by the light of a candle, rather than the light of the fun. As fuch conduct, would not only reflect on a man's foundness of mind, but alfo expofe his body to manifold perils; fo our fimilar conduct, in refufing to take the word of God, to be our conftant companion, inftructor, and guide; not only reflects on the foundness of our judgment; but exposes us to dangers of the moft awful kind. For as a man that walks in darkness knows not whither he goes; fo we, without the word of God, are left to ftumble on the dark mountains of falfe, conception, and like the men of Sodom to weary ourfaves in a labyrinth of probabilities and conjectures, but can never find the door of delive

rance.

But I must no longer detain you here, and my reasons for doing it fo long, are because all our fermons on every fubject, fhould be built upon this foundation; and if any man speak not according to this rule, there is no light in him.

Having fhewn in the preceding part of this dif course, that by fin came death, on the first man, and common parent of us all, I now, as was

pro

propofed, proceed to prove, that all his pofterity are guilty through this his tranfgreffion.

The first argument I fhall make use of in establishing this important point, on which, all the doctrines of the gospel have their dependance, fhall be that of Adam's being a public perfon, and acting in a public capacity. And let us remember in this conftitution, it does by no means become us, to call the divine procedure in question,? nor with too much liberty and uncontroulable freedom, to enquire into it. It argues not the greatest loyalty in a fubject, to enquire too fcrutinously into the affairs of his prince; nor does it bespeak the best disposition in a fervant to pry inquifitively into his master's business; much lefs does it become us poor worms to difpute, and call in question that almighty being who giveth not account of any of his matters, Job. xxxiii. 13. and whofe judgment and proceedings we are fure are agreeable to truth and equity. And if any

thing appears in the declarations of his word, or the difpofal of his providence, that seems not perfectly agreeable to our notions, we fhould not cry out against God, thy ways are not equal, left we fhould be filenced and confounded, in hearing Him declare, that our ways are unequal.

That Adam is to be looked upon as a public. perfon, and as the natural head of his pofterity, tranfacting many things in which they were equally concerned with himself; will appear from feveral things fpoken to, and concerning him; which could by no means terminate in him. ift, When God had created man, Ch. i. ver. 27. he bleffed them, and said be fruitful and multiply, &c. ver. 28th, it is prefumed, "the power of propa C gation

gation was communicated by virtue of this word; and I fuppofe it will not be denied, that his pofterity continue to propagate their fpecies, not from a repetition of the fame word to individuals, but in confequence of that fpoken to Adam, as their reprefentative. 2d. And God faid, Behold I have given unto you every herb, &c. to you it shall be for meat; now as this grant, or any thing like it, is not renewed to individuals; by what right do we, or any of our fellow-mortals take the herbs of the field, &c. if not in confequence of that grant to Adam, and his pofterity as confidered in him? 3d. When the Almighty had formed a creature for his own glory, and planted a garden of pleafure, for the happinefs of that creature; he faw fomething yet wanting, according to his great idea, to compleat it's felicity; which deficiency he fignified in thefe words. It is not good that man fhould be alone, I will make him an help meet for him; accordingly it it faid, ver. 22d, that, when the Lord God had formed the woman, he brought her to the man. This is what one might call the first marriage, and is evidently of divine inftitution, Jehovah himself being prefenter and priest. And we have the best authority to affirm, that this ordinance equally refpected Adam and all his feed for it follows, therefore hall a man leave his father and his mother, and shall cleave unto his wife and they fhall be one flesh; which faying, as attefted by our bleffed Saviour, has refpect unto all men. Matt. xix. 5. 4th, I know no law

extant in all the old teftament, which commands a woman to be obedient to her husband, except what is recorded Gen. iii. 16. And thy defire hall be to thy husband; and he shall rule over thees

this is by the apoftle Paul called a law, 1 Cor. xiv. 34, and by virtue thereof, he exhorts the woman to fubjection. Now it is evident, all thefe things affect his pofterity, either as he is their natural, or their foederal head.

Again, it is equally certain, that Adam is to be looked upon, as the representative of his pofterity in a covenant relation, or as their fœderal head; and in this view; whatever was made to Adam by promife, and became awardable by obedience, the condition of that promife; would doubtless (the condition being performed) have devolved to his pofterity; nor would any one have thought it injuftice, to have enjoyed the bleffing. On the contrary, as Adam's difobedience has involved his pofterity under the curfe, the event cannot alter the juftice of the proceeding. Befides, as Adam reprefented his pofterity, as their natural head, and in that capacity had feveral grants and injunctions common to both; it is reafonable, that whatfoever was granted by way of covenant, and was to be continued on condition of obedience, should also respect both. Nor is it any uncommon thing amongst men, bearing fuch relation, natural, or foederal, as has been fpoken of; to be benefited, or injured, in confequence of the conduct of those, to whom they ftand related.

That Chrift the fecond Adam reprefented his people in a foederal relation, will hardly be denied; at least by thofe, who pay any regard to the holy fcriptures, feeing that both in the old and new teftament he is often spoken of in this character. And as the oppofition between the first and second Adam is beautifully stated, and judi

C 2