These in no respect change the nature; nor indicate any change occurring in it; but constitute mere criteria by which the character and strength of its attributes may be known. After their occurrence, the nature flows on, unchanged, to posterity; conveying to them not the transient accidents which have thus arisen from it, but itself as essentially it is. To this class belong all those sins of our intermediate ancestors, which are here objected to us. These in no wise modify the nature; nor are they the fruits of any change taking place in it, as inherited by them; but are the evidences and fruits of its being what it is, in the persons by whom they are wrought; and to whom, therefore, they attach. The other class consists of such agency, as, springing from within, constitutes an action of the nature itself, by which its attitude is changed. The single case referrible to this class, is that of apostasy,-the voluntary self-depravation of a nature created holy. Here, as the nature flows downward, in the line of generation, it communicates to the successive members of the race, not only itself thus transformed, but, with itself, the moral responsibility which attaches inseparably to it, as active in the transformation wrought by it, and thus conveyed.

3. There is a great truth involved in the objection; although unapprehended by those who urge it. Had Adam-made as he was-been placed on probation without limit as to time, and had he remained upright, whilst one of his posterity became apostate, the crime and corruption thus introduced would have flowed to the family of the apostate; precisely as that of Adam does to us his seed. This is not the place to point out the wisdom and goodness of God, in choosing the dispensation under which man actually is, rather than that here supposed. But that is the only case, in which sin like Adam's, apostasy, could have been predicable personally of any of our intermediate ancestry.

In short, "the sin of the world" which Adam committed and Christ came to take away,-apostasy, the embrace of corruption, and rejection of holiness,-once wrought, is finished. The original action of apostasy begets a state of depravity and corruption, which abides. But the originating act cannot be repeated. The nature once revolted is revolutionized.

21. Pelagian

admissions.

CHAPTER XVII.

ORIGINAL SIN INHERENT-NATIVE DEPRAVITY.

THE fact of man's actual depravity admits of no question. It is asserted in the Scriptures. It is attested by all experience. And so overwhelming is the evidence, as to wring and Socinian from the most reluctant lips, ample testimony to its universality, its odious character and its power. Of this, we have seen an instructive example in the case of Dr. Edward Beecher. Compelled by the irresistible evidence of this truth, and misguided by an inveterate hostility against the doctrine of original sin, he takes refuge in the Platonic dream of pre-existence. Of the proof of man's deplorable depravity, Dr. Beecher says, "Indeed, so plain are the mournful realities, that the most eminent Unitarian divines do not hesitate to state them, with an eloquence and power which cannot be resisted. That I may avoid even the appearance of exaggeration, I will state the facts in the words of such men as President Sparks, Professor Norton, Dr. Burnap, and Dr. Dewey."*

After exhibiting the testimony of these writers, he describes the style in which the subject is treated by orthodox divines. "To illustrate their ideas of the activity and power of this depraved nature, they resort to the most striking material analogies. It is like a glowing furnace, constantly emitting flames and sparks; a fountain, sending out polluted streams. It is a seed or seed-plot of sin. Original sin, by which it is thus corrupted, is a stain or infection pervading all the powers of the soul. It is a noisome root, out of which do spring most abundantly all kinds of sin. . . . Nor does their language convey an idea at

*Conflict of Ages, p. 52.

all too strong, of the fearful power of the actual developments of human depravity, in the history of this world,-even as stated by Unitarians, or of the great truth, that there must be in man some adequate cause, before action, of a course of action so universal, so powerful, so contrary to right, to the natural laws of all created minds, and to his own highest interests."*

of the case.

No more unexceptionable evidence could be desired, as to the force of the facts, to command the recognition of the most un2. The facts willing, and overcome the partiality of the most prejudiced. But all these fall utterly short of an adequate exhibition of the intensity and depth of the depravity of man. The wars and violence, the sensuality, the oppressions, the anger, drunkenness and adultery, incendiarism and murder, upon which Pelagian and Socinian writers dilate, are but the accidental and comparatively trivial consequences, which flow from that, in which the depravity essentially consists. There are two tables to the law. The crimes here enumerated belong to the second, assailing the rights of our neighbours, and violating the duties which we owe to ourselves. But "the first and great commandment of the law is, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind." It is in the violation of this commandment that men's depravity originates and is preeminently displayed. And it is not among the least of the illustrations of that depravity, that they are so ready to magnify the evil of crimes against each other, and to slight and overlook those against the Most High. The essential and distinguishing characteristic of man's depravity is, hatred to God and to that holiness which constitutes his glory and the creatures' likeness to him.

We have shown that the object of God in giving existence to the creatures, was to concentrate them around himself, and to exercise in them, and reveal to them, his attributes and perfections. He set himself as the great end of all his works. We have seen it to be infinitely right, that thus it should be; and not only right, but perfectly consistent with designs of infinite

*Conflict of Ages, p. 70.

goodness to the creatures; and constituting in fact the best, most glorious and most effectual means to the accomplishment of such designs. If a creature ever be happy, it is, from the very nature of the case, necessary, to that end, that his blessed Creator be

"The circle where his passions move,

And centre of his soul."

Now, it is apparent, that every principle of reason, honour and gratitude demands that we, whose pulsations each are impelled by God, and who are not only indebted to him for our being, at first, but are each moment debtors to his immediate sustaining hand for the gift of that moment's existence, should gladly recognise, and render grateful acknowledgment of, the debt, by using the moments thus numbered out, as the Giver requires,in his service and for his glory, in which our highest happiness lies. It is equally clear, that-being indebted, besides existence, for the privilege of occupying and using a portion of God's other creations we are bound, if we would not be robbers of God, to use them according to the will and for the honour of Him who lends them to us. Still further, when we consider our own habitual unfaithfulness, and shortcoming, in these things, and observe the long-suffering and forbearance of God, in withholding the punishment, which we have thus incurred, an untold and immeasurable obligation rests upon us. Yet more, when we add, that, not only is judgment withheld, and perdition postponed, but salvation and glory in heaven, in the very presence and bosom of God, are pressed upon us, with the tenderest love, and the most gracious importunity,—a salvation and glory, purchased for us at the amazing price of the incarnation and dying agonies of the Son of God,-what a debt is here! By what overwhelming arguments does God challenge our all! What is there that we ought not to be willing to do? What have we, whether of powers or possessions, which we should not gladly and fully surrender to him? Do not such considerations demand, that this whole world should be one vast temple; every human heart an altar, on which should smoke the perpetual sacrifice of love and self-consecration; and every tongue a harp, pouring forth un

ceasing strains of adoring and admiring thanksgiving and praise?

But how different the reality which the world exhibits! Satan, in his impious rebellion, thrust himself into the place of preeminence, setting up his own will and pleasure as the supreme law, and himself as his ultimate and only end. Thus, not only is he apostate from holiness and the Holy One,-but, with a mad ambition, the Adversary aims to usurp the throne and sceptre of God. With vaulting wickedness, he demands even of the Son of God the homage of worship and the bended knee; and claims, as his own, all the kingdoms of the world, and their glory. This atrocious example man follows; and enrolls himself under Satan's banner. So far from making God our chief good, and his glory our chief end, "God is not in all our thoughts;"—we forget him altogether. Instead of recognising with gratitude his right to the time, which his goodness gives, and his mercy prolongs, we spend it according to our own pleasure, and for our own purposes. Instead of owning, with reverent awe, his sovereignty and power, and the holiness and authority of his law, we treat his authority with indifference, transgress his law, without hesitation, and incur his curse, without dread. When he sent his own Son, to recall men, from their mad and wicked apostasy, back to his knowledge and allegiance, he, whose presence on earth was the pledge of the infinite love and the condescending compassion of a God,—he, who was holy, harmless, undefiled, full of grace and truth,-whose countenance beamed with love,-whose life was one story of beneficence,and whose lips, speaking as never man spake, told of the reopened way to God's favour, and a forfeited heaven,—was pursued with an unrelenting hate, which rested not till it had tracked him to the garden of agony, and exulted over his dying cry as he expired on the cross. And when his ambassadors are sent forth to proclaim the amazing mystery of God's love to man, which presided over all that scene of sorrow and blood, and through it provided salvation to the murderers, and redemption for a world,-when men are invited to forsake the alliance of Satan; to turn from the ways of sin and death; to enlist them