But I am sensible the principal thing intended in the objection, when this is supposed to be contrary to scripture, is, that it contradicts the sense of what the prophet says, when he tells the people, that _they should not have occasion any more to use this proverb in Israel, The fathers have eaten sour grapes, and the children’s teeth are set on edge_; for _the soul that sinneth shall die_, Ezek. xviii. 2-4. the meaning of which scripture is, that if they were humble and penitent, and did not commit those crimes that their fathers had done, they should not be punished for them, which was a special act of favour, that God would grant them on this supposition; and it is as much as to say, that he would not impute their father’s sins to them, or suffer them to be carried captive, merely because their fathers had deserved this desolating judgment. But this does not, in all respects, agree with the instance before us; for we are considering Adam as the federal head of his posterity, and so their fathers were not to be considered in this, and such like scriptures. Moreover, the objectors will hardly deny, that natural death, and the many evils of this life, are a punishment, in some respects, for the sin of our first parents. Therefore the question is not, whether some degree of punishment may ensue hereupon? but, whether the greatest degree of the punishment of sin in hell, can be said to be the consequence hereof? But this we shall be led more particularly to consider, under a following answer[65].
_Object. 2._ It is farther objected, that it is not agreeable to the divine perfections, for God to appoint Adam to be the head and representative of all his posterity; so that they must stand, or fall, with respect to their spiritual and eternal concerns in him, inasmuch as this was not done by their own choice and consent, which they were not capable of giving, since they were not existent. The case say they, is the same, as though a king should appoint a representative body of men, and give them a power to enact laws, whereby his subjects should be dispossessed of their estates and properties, which no one can suppose to be just; whereas if they had chosen them themselves, they would have no reason to complain of any injustice that was done them, inasmuch as the laws, made by their representatives, are, in effect, their own laws. Therefore, to apply this to the case before us, had all mankind chose Adam to be their representative, or consented to stand or fall in him, there would have been no reason to complain of the dispensation of God’s providence, relating hereunto: but, inasmuch as it was otherwise, it does not seem agreeable to the justice of God, to constitute him the head and representative of all his posterity: so that, by his fall, they should be involved in ruin, and eternal perdition.