tree to be desired to make one wise, she took of the fruit thereof, and
did eat," is in accordance with what St. John teaches as to "the lust
of the flesh," "the lust of the eyes," and "the pride of life," being
opposed to "doing the will of God" (1 John ii. 16, 17). Also, as we
have seen, Adam was associated with a partner, who, having been
overcome, in consequence of such desires, by the wiles of Satan,
committed sin, and then induced her husband to do the same. Thus,
since the world at that time consisted of these two individuals, it is
an obvious inference, as well as one of great significance, that Adam
was tempted just as all his offspring are--that is, by the world, the
flesh, and the devil--and, as all his offspring do, yielded to the
temptation.

Although Adam was created in the image of his Maker in respect to being
endowed with powers of {13} understanding and reasoning, and although
he was made capable of learning and doing righteousness, he was not
originally _made righteous_, forasmuch as he sinned: but those whom God
makes righteous sin no more, because all the works of God are perfect.
"The first man Adam was made a living soul," the breath of life being
breathed into his nostrils (Gen. ii. 7). He thus partook of natural
life, but not of spiritual life. He was, as St. Paul says, "of the
earth, earthy," and all we who are descended from him "bear the image
of the earthy" (1 Cor. xv. 47, 49). The mind (_to phronema_) of this
natural man is at "enmity with God," and "neither is, nor can be,
subject to the law of God" (Rom. viii. 7). This accounts for our
perceiving in children from their very infancy a spirit of
disobedience, this spirit being derived through natural descent from
that which our first parents exhibited in the infancy of the world.
The author of the Apocryphal Book, 2 Esdras, writes: "The first man
Adam, bearing a wicked heart, transgressed, and was overcome; and so be
all they that are born of him" (iii. 21). In the Wisdom of Solomon
this passage occurs: "Wisdom preserved the first formed father of the
world, that was created alone, and brought him out of his fall" (x. 1).
But it is to be remarked that the word here translated "fall" is
_paraptoma_, the same word that St. Paul uses in Rom. iv. 25 and v. 16,
to designate "_our_ transgressions." {14} Cruden in his Concordance
gives under the word "fall" an elaborate statement of received views
respecting "the fall of man," although tha