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    His sixth argument is, that "We can predict with certainty, that in due time it will act itself out." Answer:

    Just as might be expected. If moral depravity consists in selfishness, we can predict with certainty, that the spirit of self-pleasing will, in due time, and at all times, act itself out. We can also predict, without the gift of prophecy, that with a constitution physically depraved, and surrounded with objects to awaken appetite, and with all the circumstances in which human beings first form their moral character, they will seek universally to gratify themselves, unless prevented by the illuminations of the Holy Spirit. This argument is just as consistent with the opposite theory, and therefore proves neither.

    It is unnecessary to occupy any more time with the treatise of Dr. Woods. I will now quote the standards of the Presbyterian church, which will put you in possession of their views upon this subject. At pp. 30, 31, of the Presbyterian Confession of Faith, we have the following: "By this sin, they (Adam and Eve) fell from their original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. They being the root of all mankind, the guilt of this sin was imputed, and the same death in sin and corrupted nature conveyed to all their posterity, descending from them by ordinary generation. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions."

    Again, pp. 152-154, Shorter Catechism. "Question 22. Did all mankind fall in that first transgression? Answer: The covenant being made with Adam as a public person, not for himself only, but for his posterity; all mankind descending from him by ordinary generation, sinned in him, and fell with him in that first transgression.

    "Question 23. Into what estate did the fall bring mankind? Answer: The fall brought mankind into an estate of sin and misery.

    "Question 24. What is sin? Answer: Sin is any want of conformity unto, or transgression of, any law of God, given as a rule to the reasonable creature.

    "Question 25. Wherein consists the sinfulness of that estate where into man fell? Answer: The sinfulness of that estate whereinto man fell, consisteth in the guilt of Adam's first sin, the want of that righteousness wherein he was created, and the corruption of his nature, whereby he is utterly indisposed, disabled, and made opposite unto all that is spiritually good, and wholly inclined to all evil, and that continually, which is commonly called original sin, and from which do proceed all actual transgressions.

    "Question 26. How is original sin conveyed from our first parents unto their posterity? Answer: Original sin is conveyed from our first parents unto their posterity by natural generation, so as all that proceed from them in that way, are conceived and born in sin."

    These extracts show, that the framers and defenders of this confession of faith, account for the moral depravity of mankind by making it to consist in a sinful nature, inherited by natural generation from Adam. They regard the constitution inherited from Adam, as in itself sinful, and the cause of all actual transgression. They make no distinction between physical and moral depravity. They also distinguish between original and actual sin. Original sin is the sinfulness of the constitution, in which Adam's posterity have no other hand than to inherit it by natural generation, or by birth. This original sin, or sinful nature, renders mankind utterly disabled from all that is spiritually good, and wholly inclined to all that is evil. This is their account of moral depravity. This, it will be seen, is substantially the ground of Dr. Woods:

    It has been common with those who confound physical with moral depravity, and who maintain that human nature is itself sinful, to quote certain passages of Scripture to sustain their position. An examination of these proof texts, must, in the next place, occupy our attention. But before I enter upon this examination, I must first call your attention to certain well-settled rules of biblical interpretation.

    (1.) Different passages must be so interpreted, if they can be, as not to contradict each other.

    (2.) Language is to be interpreted according to the subject matter of discourse.

    (3.) Respect is always to be had to the general scope and design of the speaker or writer.

    (4.) Texts that are consistent with either theory, prove neither.

    (5.) Language is to be so interpreted, if it can be, as not to conflict with sound philosophy, matters of fact, the nature of things, or immutable justice.


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