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consequences must follow. First, the law inflicts a penalty on those who are perfectly conformed to its divine claims, o else, secondly, the one offence of Adam corrupted human nature so as to produce in his offspring a non-conformity t the law. Should it be said that men produce in themselves non-conformity to the law, by their own personal sin, an that therefore the law does not inflict its penalty on thos who are conformed to its claims, in the sentence of death up on all men, it is replied, first, that this would be to suppos that all men die, temporally, for their own offence, and no through the offence of one," as the text affirms. Secondly infants die before they are capable of producing in themselve a non-conformity to the law. Now, to suppose that the la inflicts a penalty on such as are conformed to its requisition would be subversive of all righteous government! The thoug cannot be indulged for a moment. As the law, then, cann inflict a penalty on such as are conformed to its claims, ar as it does inflict a penalty on all, in consequence of Adam offence, it must follow, that it produced in all his posterity non-conformity to the law, which implies a lapsed and co rupt state of human nature. Should it be denied, that t death of the body is intended, in the text, and maintained th it is a moral death that is come upon all, "through the offen of one," the argument is ceded, this being the sentiment which we contend; therefore, whether temporal or moral dea or both be understood, in the text, the argument remains co clusive. In the 16th verse, the Apostle says: "And not as was by one that sinned, so is the gift; for the judgment w by one to condemnation." This clearly shows, that by the fence of one man, Adam, judgment has come upon all, co demning them to death of some sort-" the judgment was one to condemnation"---and as we have seen, that the 1 could not condemn or inflict a penalty upon those who are co formed to it, the offence of Adam must have produced in offspring a non-conformity to the law, or by it judgment co not have come upon them, condemning them to death eit temporal or moral.

In the 18th verse, the Apostle expresses the same idea possible, in clearer language. "By the offence of one, ju ment came upon all men unto condemnation." It is settl

then, on the authority of inspiration, that condemning judgment was passed upon all men, in consequence of the offence of one, i. e. Adam. All men thus condemned, were conformed to the divine law, or they were not; but if they had been conformed to the law, we have shown that they could not have been condemned, therefore they were not conformed to the law. There is then in man, a non-conformity to the law of God, which appears from the fact, that all men have fallen under its condemnation. Now, as condemnation unto death, came upon men, before they were guilty of personal sin, and does now come upon infants, who are incapable of committing sin, it follows that this want of conformity to the law of God, is an inherent defect in human nature, and as it cannot be charged upon the Creator, the conclusion is irresistible, that it was caused by the sin of the first man, the Father and federal head of the human family, by whose offence "judgment came upon all men to condemnation." The 19th verse gives a still more direct view of the subject. "By one man's disobedience many were made sinners." It will not be contended by those who deny the corruption of human nature through the fall, that many were made sinners, by a direct imputation of Adam's guilt to his offspring. How then were many made sinners by the offence of one? The only consis ent answer to this question, is found in the principles already laid down a corrupt state of human nature was produced by the sin of the first man, and inherited from him, by all men. Is it asked how men can be considered sinners, merely because they inherit a corrupt nature by Adam, which they have not caused, and which they cannot prevent; it is answered, that this inherited corruption of nature constitutes a want of conformity to the perfect law of God, which requires holiness in the inner part, the same "righteousness and true holiness" which man possessed when he came from the hand of his Creator; and this want of conformity to the law is unrighteousness; a coming short of right, and "all unrighteousness is sin." 1 John v. 17. There is another sense in which it ay be true that "by the offence of one, many were made ners." "The offence of one" corrupted human nature, and is corruption of human nature leads to actual transgression. There is no other sense in which it can be consistently said,

that, "by the offence of one, many were made sinners." If, as some contend, human nature has not suffered by the fall, and if all sin consists in voluntary actions, "the offence of one man cannot have been the cause of the sinfulness of many. It would be futile to say that the first offence led to the sinfulness of mankind generally, by the influence of the example it furnished; for such was the nature of Adam's offence, and such the condition in which it placed him and his descendants, as to preclude the possibility of a repetition of the same act. Not only so, but what influence can Adam's offence have on the morals of men, in producing sin at this late period of the world? Most certainly none at all, unless it be by a bias to sin which it has produced in human nature. If men are now naturally inclined to sin, in consequence of a bias, which human nature has received through the fall of Adam, it is the very thing for which we contend; but if human nature is not thus inclined to evil, then many cannot have been made sinners by the disobedience of one, and the the Apostle stands corrected by the inventors of new doctrines.

IV. Those scriptures, which describe the unrenewed mind of man, clearly imply his native depravity. Jer. xvii. 9. "The heart is deceitful above all things and desperately wicked."

The strength of the argument, drawn from this and similar texts, which we shall introduce under this head, depends upon what is understood by the term heart. If by the heart is meant nothing more than the voluntary actions of men, the argument would lose much of its force; but if we understand by it the whole moral man, it follows that human nature itself is corrupt. Now, that by the heart is meant the mind, soul, or whole moral man, appears from the fact that those attributes and characteristics which belong to the soul, are ascribed to the heart, as will be seen by the following references. 1 Kings, iii. 12. "A wise and understanding heart." Rom. i. 21. "Foolish heart." Ex. xxxv. 5. 66 Willing heart." Psa. ci. 4. "A froward heart " Matt. xi. 29. "Meek and lowly in heart." Prov. xxi. 4. "A proud heart." Psa. li. 17. "A contrite heart." Ex. vii. 14. "Hardened heart." Rom. ii. 5. "Impenitent heart." Psa. li. 10. "Unclean heart" Isa. xxxv. 4. "A fearful heart." Deut. xxviii. 47. "Joyfulness

and gladness of heart." Lev. xxvi. 16. "Sorrow of heart," &c. &c. The above quotations clearly show that the scriptures do not mean the volitions of the mind, exclusively, when they speak of the heart, but that the whole mind or soul is intended; for wisdom, understanding, humility, pride, contrition, impenitence, purity, joy, sorrow, peace, &c. imply powers, passions and qualities, which are not attributable to volition alone, or to voluntary actions, but which belong essentally to the mind or soul. By the heart, then is meant, not the affections or volitions only, but the soul or whole moral and intellectual man; or the seat of the understanding, will, or volitions, affections and passions. Now as the "heart," which is the seat of the understanding, will, affections and passions, is said to be "deceitful above all things and desperately wicked," it follows that the whole man is depraved, and that entire human nature has become corrupt.

Gen. vi. 5. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."

This text clearly makes a distinction between the heart and the volitions, or thoughts and purposes of the mind; the former is the source or fountain; the latter are the streams proceeding therefrom. The expression, "thoughts of his heart," marks the thoughts, as not being the heart, but as belonging to the heart, or proceeding therefrom. Now as every imagination of the thoughts of the heart is evil, it follows that the heart itself must be corrupt. Can that heart, from whence proceeds evil without any mixture of good, and without any intermission of the evil, be free from evil itself? When the heart can send forth that which it does not possess in itself, and when an effect can exist without a producing cause, then, and not before, this can be true. Should it be still contended that the evil has its existence alone in the voations of the heart, and that the thoughts are evil, not in Consequence of the source from whence they proceed, but om the objects to which they tend; it is replied, that this does not in the least alleviate the difficulty; it still leaves us ithout a reason why the volitions should all be evil, and evy thought tend to an evil object. Can every volition of the man soul be evil, directing every thought towards an evil bject, without ever once missing the mark; and still, the

thas,, * ìw ha ofence of me, many were made sinners." If, as some zonent, human nature as not suffered by the fall, mu i al so cosss i vantar actions, the offence of me mar a the cause of the sinfulness of ma

. I mu je iieser that the first offence led to De smwness nas realy, by the fence of the example turnsted: ir such was the nature of Adam's ofÈns, and suct te cmim a when I placed him and his descendants, as ir pie e pessic of a repetition of the same a Not My St. Jut what fuence can Adam's efence have on the mucas if men, in producing sin at this I zero of the wich - Most certamix none at all, unless it de her a has or so wich it has produced in boman nature. If med are now neuraly mained to sin, in consequence of a has, we human nature has received through the fall of Adam, t is the very ng or which we contend; but if human nature is not crus meined to evt. then many cannot have been made sinners by the obedience of one, and the the Apostle stands corrected by the inventors of new doctunes

IV. Those scriptures, which describe the unrenewed mind of man, clearly imply his native depravity. Jer. xvii. 9. "The heart is deceitful above all things and desperately wicked."

The strength of the argument, drawn from this and similar texts, which we shall introduce under this head, depends upon what is understood by the term heart. If by the heart is meant nothing more than the voluntary actions of men, the argument would lose much of its force; but if we understand by it the whole moral man, it follows that human nature itself is corrupt. Now, that by the heart is meant the mind, soul, or whole moral man, appears from the fact that those attributes and characteristics which belong to the soul ascribed to the heart, as will be seen by the foll ences. 1 Kings, iii. 12. "A wise and un

Rom. i. 21. "Foolish heart." F

heart." Psa. ci. 4. "

and lowly in heart

17. "A contrit ii. 5. "

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