the logical structure of the theory as already examined, but from the principles of interpretation which it renders necessary in the exposition of Paul's argument. It is necessary, either to abandon, altogether, the idea of our sustaining any penal responsibility for Adam's sin,—to deny our original depravity to be in itself sinful and deserving God's infinite wrath and curse,-or, to admit Adam's apostasy to be truly our sin. Paul reasons from the universality of death to a universal condemnation on account of violated law. Now, if the original principle of depravity, which is in men by nature, be truly sin, contrary to the holy law, and a just and sufficient ground of condemnation and death, then evidently it would be absurd to attribute universal death. to a merely constructive sin which is not a crime. Further, the sin of which the apostle speaks is continuous, from Adam's transgression, to all after time. It is described by him, not as a plurality, but a unit; not transient, but abiding; numerically one and the same which entered by Adam, and flowed through him to all. Now, to admit native corruption to be truly our sin, of itself deserving God's wrath and curse, involves several conclusions which are entirely at variance with the whole scheme here considered. It implies that it was our sin in its origin in Adam, as well as in its continuance and activity in our own persons. For it would evidently be absurd to suppose that, which in Adam was only our constructive crime, to be transmitted and become a principle of real depravity in us; and this the more, as Paul, in both cases, designates it by the one name, and attributes to it one turpitude, condemnation and death. If, then, native corruption be truly sin, deserving the full punishment of sin, it follows that we truly sinned in Adam; from whence, according to Paul, that corruption flows. All this, again, implies a real and substantial oneness of nature in the race, such a unity in Adam as to constitute a medium for the transfusion to all of that one sin which, in its origin in his person, was the apostasy and depravation of all, and so the ground of their just condemnation. How entirely all this is inconsistent with the penal privation theory, we need not insist. Denying any real oneness of the race in Adam,—any transfer of the turpitude, or communion in the crime, of his sin,-denying the numerical oneness of the depravity which is in us with the sin which originated in Adam, -it is necessary to deny that our native position, as respects inherent corruption, is sufficient to justify a sentence of death against all. The admission of this would leave no place for the doctrine of Paul, that the sin of Adam is the ground of the condemnation and death which have passed upon all. In fact,— we repeat it, the alternatives are, to assume the apostle to have reasoned incorrectly in attempting to prove the condemnation of all, in Adam, from the infliction of death upon all,-to deny native indwelling sin to deserve and involve the penalty of eternal death,—or, to recognise the sin to be one, in its entrance and continuance, in Adam and us; and its criminality one and inseparable, from either aspect of it, attaching as much to our apostasy in Adam as to our realized personal depravity. If Adam's is not our real sin, and depravity in us deserves the curse of God, it is preposterous to try to evade the conclusion that the death of all is the punishment, not of Adam's transgression, but of indwelling sin, and nothing else. It is a fatal objection to this theory of the penal superinducing of depravity, that it has no place in the Scriptures. The reader will search in vain throughout the sacred volume for an intimation that, in any case, or under any circumstances, corruption or sin is originated where it did not before exist by a penal dispensation, or in any way other than by an apostasy which is criminal in the subject of the depravation. In particular, do we never find the corruption of the race of Adam described as a punitive infliction; or, in fact, in any way a penal thing. Always is it there spoken of as a criminal characteristic, existing in us by virtue of our inbeing and apostasy in Adam. Further, this doctrine, if true, renders the salvation of sinners, even by the death of Christ, forever impossible. According to it, an element of the punishment of sin, as inflicted by the law and justice of God, is the depravation of the victims, the origination of sin, by a penal process, in the children of Adam. Now, it is certain, that whatever the Son of God endured, he did not, he could not, sin, or become depraved. He is, and ever was and will be, the Holy One. If, then, the law inflicts such a penalty as this, Christ has not satisfied the law, and its unexhausted curse still remains against every child of Adam, and must forever remain. Inconsistent as is this theory with the plan of grace as revealed in the Scriptures, it is equally at variance with the unanimous testimony of the Reformed confessions. It is the harmonious doctrine of the Reformed churches, that Adam was the root of the human family, in whom, as parts of him, as branches, or members, all his posterity were so identified that his sin was, not only his own crime, but theirs also. "They sinned in him." And, as several and personal existence is derived by them, as individuals, out of the common nature which sinned, they, according to those confessions, receive, by their natural generation, both the guiltiness of this sin, its turpitude, and the depravity which it generated. The doctrine of these standards on this subject has been sufficiently illustrated in our introductory chapter. The theory which we have here examined involves a deficient estimate of the diverse points of light from which sin is to be viewed. 25. ConcluThe inception, and the continuance, of sion. apostasy, or sin, although logically distinguishable, are yet but aspects of one and the same thing,-so absolutely inseparable, that it is impossible either should exist, or be conceived to exist, without the other. Again, viewed as a real principle existent in the soul, and as an active influence operating in the life, sin still is but the same thing, seen in different lights. Originated by the apostasy of Adam, and continuous in him and his seed, quiescent, though too truly existent, in infants, and active in adults, in the generation of actual transgressions, its identity is unbroken, as it flows from Adam to the latest of his sons. Its criminality is one and infinite, and its penalty one,the infinite wrath and curse of God. In the argument of Paul to the Romans, it is presented in all these lights, in turn. In the twelfth verse of the fifth chapter we have its origin,—not that of Adam's personal apostasy, but of whatever in us may be Bo designated. Not only Adam, but "all sinned," and aposta tized from God,—not in act only, but in the attitude of the nature, in the inmost powers of the soul. In the thirteenth and fourteenth verses it is exhibited as existent in the generations who flowed from Adam, the apostate head,-innate but latent in infants, and active and revealed as sin in adults, and in all condemned by justice and accursed by God. In the twentieth and twenty-first verses, and throughout the sixth and seventh chapters, it is viewed as an active principle, working transgression. In all, it is one enormous sin,-"the sin of the world,”— deserving, and, but for the redeeming grace of Christ, receiving, the infinite curse of God. This curse is just as fully incurred, and, but for grace, as infallibly inflicted, where sin has never grown to active transgression, as, where the vine of Sodom has fully proved its identity by the abundant clusters of Gomorrah which weigh down its branches. How strangely contrasted with this is the theory before us! Its first feature is a sin, which is no crime, but a mere condition of being regarded and treated as sinners,—a regarding which does not mean that they are in fact looked are in fact looked upon and regarded by God as real sinners, and a treatment which does not consist in visiting them with the proper penalty of real sin; but something altogether different. Its second characteristic is a guilt which is devoid of sinfulness, which does not imply moral demerit or turpitude. Then follows a punishment, which consists not in the penalty of the law, nor necessarily in the active infliction of any thing, but merely the withholding of an influence for man's retention in uprightness, an influence which Adam never enjoyed, when in the highest favour with God, -the withholding of which leaves man no alternative; but, if active at all, -and such he must be, for such God has made him, he must be active in sin! Only when sin has thus been wrought, does this theory recognise a turpitude, which is real crime, in such sense as to deserve the full meed of God's wrath and curse. ? 1. The curse on man is stayed. CHAPTER XIX. THE ETERNAL COVENANT. Bound every heart; and every bosom, burn! Its lowest round high planted on the skies, Its towering summit lost beyond the thought Of man or angel.-YOUNG. THUS have we traced the dark features of man's wicked apostasy from holiness and God. In his creation, crowned with a glory, honour and dignity which constituted him a becoming image of the Creator, in presence of God's universe; enthroned in dominion over earth and every living thing; endowed with every requisite to the highest and perfect happiness here, and with the promise of infinite blessedness, in eternal life, on condition of obedience; he yet contemned the present favours of a beneficent God, and rejected his covenant of peace. He turned his back upon that throne of radiant light whence shone upon him unmixed goodness and love; before which the seraphim of glory, in veiled prostration, rejoice to adore. He plucked the forbidden fruit, violated the seal of God's loving and rightful sovereignty, and set his hand to the covenant of Jehovah's curse. His nature and his race he thus plunged in a guilt and ruin, alike fearful in extent and enormity of moral evil and crime and dark in the shadows of a hopeless misery and despair. Death entered the world, and passed to all men. The curse swooped down to claim and seize its rightful victims. The law and justice of God concurred to denounce an infinite woe against the impious, whose puny arms had lifted up defiance against the power of God, and whose hearts returned contempt and hate to his goodness and holiness. Confident in the success of his malignant arts against our race, Satan exulted in the imagined |