1. We shall enquire what we are to understand by the guilt of Adam’s first sin. Having before shewn that his disobedience is imputed to his posterity, that which is the result thereof, is, that all the world becomes guilty before God: guilt is an obligation, or liableness to suffer punishment for an offence committed, in proportion to the aggravations thereof. Now, since this guilt was not contracted by us, but imputed to us, we must consider it as the same, in all; or not admitting of any degrees; nevertheless, there is a very great difference between that guilt which is the result of sin imputed to, and that which arises from sin’s being committed by us. They, who do not put a just difference between these two, give occasion to many prejudices against this doctrine, and do not sufficiently vindicate the perfections of God, in his judiciary proceedings in punishing one or the other of them. That we may avoid this inconvenience, let it be considered, that original and actual sins differ more especially in two respects. (1.) The sin of our first parents, how heinous soever it was in them, as being an actual transgression, attended with the highest aggravations, yet it cannot be said to be our actual sin, or committed by an act of our will; therefore, though the imputation thereof to us, as has been before proved, is righteous, yet it has not those circumstances attending it, as though it had been committed by us. Therefore, (2.) The guilt thereof, or the punishment due to it, cannot be so great as the guilt we contract, or the punishment we are liable to, for actual sins, which are committed with the approbation and consent of the will, and as they are against some degree of light and convictions of conscience, and manifold engagements to the contrary: but this does not properly belong to Adam’s sin, as imputed to us; nor is the punishment due to it the same, as though it had been committed by us in our own persons. But, that we may not be misunderstood, let it be considered, that we are not speaking of the corruption of nature inherent in us. We do not deny, but that the fountain that sends forth all actual sins, or that sin reigning in the heart, is, in various respects, more aggravated, than many others that are committed, which we call actual transgressions, as the corrupt fountain is worse than the streams, or the root than the branch, or the cause than the effect. But when we consider, as at present we do Adam’s sin only, as imputed, and as being antecedent to that corruption of nature, which is the immediate cause of sinful actions; or when we distinguish between original sin, as imputed and inherent, we only understand, by the former, that it cannot expose those who never committed any actual sins, to so great a degree of guilt and punishment, as the sins committed by them are said to expose them to.