Our Relation to Adam.
Apology of the Confession of the Remonstrants, p. 84. Fatentur Remonstrantes,
peecatum Adami a Deo imputatum dici posse posteris ejus, quatenus Deus posteros
Adami eidem malo, cui Adamus per peecatum obnoxium se reddidit, obnoxios nasci
voluit, sive quatenus Deus malum, quod in poenam Adamo inflictum fuerat, in
posteros ejus dimanare et transire permisit. At nihil cogit eos dicere, peecatum
Adami posteris ejus sic fuisse a Deo imputatum, quasi Deus posteros Adami revera
censuisset ejusdem cum Adamo peccati et culpae, quam Adamus commiserat, reos.
Limborch TheoL Christ. 3. 3. 8. Quod itaque imputationem peccati Adami attinet,
qua statuitur, Deum primum Adami et Evaj peecatum omnibus ipsorum posteris ita
imputasse, ut omnium peecatum sit omnesque in Adamo peccaverint et propterea
mortis ac condemnationis setemse rei facti siut, eam impugnamus.
Ibid. 3. 3. 19. Dicimus, Deum innoxios posteros non punLre ob peecatum AdamL
Original Sin.
Apol. Conf. Remonstr. p. 84. Peecatum originale nee habent (Remonstrantes) pro
peccato proprie dicto, quod posteros Adami odio Dei dignos faeiat, nee pro malo,
quod per modum proprie dictaj poense ab Adamo in posteros dimanet, sed pro malo,
infirmitate, vitio aut quocunque tandem alio nomine vocetur. * * * Peecatum
autem orighiis non esse malum culpa; proprie dictEe, quod vocant, ratio manifesta
arguit ; malum culpas non est, quia nasci plane iuvoluntarium est, ergo et nasci
cum hac aut ilia labe, infirmitate, vitio vel malo. * * * Multo minus itaque
fieri potest, ut sit culpa simul et poena.
Limborch Theol. Christ. 3. 4. 4. Nullam scriptura in infantibus corruptionem esse
docet, quns vere ac proprie sit peecatum. 4. 5. Absurdum est statuere, Deum
homines puuivisse corruptione tali, quae vere ac proprie dictum est peecatum, et ex
qua omnia actualia peccata tanquam ex fonte necessario scaturiunt, et deinde propter
illam corruptiQnem homines denuo punire pcena inferni.
Jbid. 4. 7. Nullum peecatum poena dignum est involuntarium, quia nihil magis
debet esse voluntarium, quam quod hominem poena; et quidem gravissimse, ffiternae
AND THAT OF THE FEELINGS. 575
principles it follows that there can be no such thing as " original
righteousness," that is, a righteousness in which man was origin-
ally created. Whatever moral character he had must have been
the result of his own acts. Neither can there be any " original
nempe et summorum cruciatuum, reum facit. Atqui corruptio originaria est in-
voluntaria.
Ihid. 3. 4. 1. Incllnatio ilia (ad peccandum) proprie dictum peccatum non est aut
peccati habitus ab Adamo ia ipsos propagatus, sed naturalis tantum inclinatio
habendi id, quod carni gratum est.
Pelagius apud August, de peccaio orig. 14. Omne bonum ac malum, quo vel
laudabiles vel vituperabiles sumus, non nobiscum oritur, sed agitur : capaces enim
utriusque rei, non pleni nascimur, et ut sine virtute, ita et sine vitio procreamur ;
atque ante actionem propria voluntatis id solum in liomine est, quod Deus condidit.
Epist. ad Demeir. c. 3. Volens namque Deus rationabilem voluntarii boni munere
et liberi arbitrii potestato donare, utriusque partis possibilitatem homini inserendo
proprium ejus fecit, esse quod velit: ut boni ac mali capax, naturaliter utrumque
posset, et ad alterutrum voluntatem deflecteret. A. def. 2. Iterum quajrendum est,
peccatum voluntatis an necessitatis est? Si necessitatis est, peccatum non est, si
voluntatis, vitari potest. 5. Iterum quajrendum est, utrumne debeat homo sine
peccato esse. Procul dubio debet. Si debet, potest : si non potest, ergo non debet.
Et si non debet homo esse sine peccato, debet ergo cum peccato esse ; et jam pec-
catum non erit, si illud deberi constiteret.
The maxim. Si debet, potest, h&s become immortal. It is the ground-work of the
whole system to which it belongs, and is constantly repeated by its advocates, whe-
ther philosophers or theologians. In reference to Kant's Ich Soil, also kann ich,
Miiller pithily answers : Ich solUe freilich konnen, aber Ich kann nicht. Miiller's
Lehre von der Siinde. Band ii. s. 116.
Dr. Beecber, in the Spirit of the Pilgrims, 1828, held the following language:
"The Reformers with one accord taught that the sin of Adam was imputed to all
his posterity, and that a corrupt nature descends from him to every one of his pos-
terity, in consequence of which inflmts are unholy, unfit for heaven and justly ex-
posed to future punishment." — "Our Puritan fathers adhered to the doctrine of
original sin as consisting in the imputation of Adam's sin, and in a liereditary
depravity; and this continued to be the received doctrine of the churches of New
England, until after the time of Edwards. He adopted the views of the Reformers
on the subject of original sin and a depraved nature transmitted by descent. But
after him this mode of stating the subject was gradually changed, until long since,
the prevailing doctrine in New England (?) has been, that men are not guilty of
Adam's sin, and that depravity is not of the substance of the soul, nor an inherent
physical quality, but is wliolly voluntary, and consists in a transgression of the law
in such circumstances as constitute responsibility and desert of punishment."
Work of Christ and Justification.
The objections of Socinians against the Church doctrine of satisfaction, says
Bretschneidor, led Grotius to refer the satisfaction of Christ to ihajustitia Dei rectoria.
According to this theory ho says, "The satisfoction consists in this, Christ properly
endured no punishment, but innocent in himself voluntarily submitted to auffbring
and death, in order that men might not bo punished, and that God was satisfied
576 THE THEOLOGY OF THE INTELLECT
sin," i. e. an innate, hereditary, sinful corruption of nature.
Whatever effect Adam's apostasy may have had upon himself or
on his posterity ; whether it left his nature uninjured, and
merely changed unfavorahly his circumstances ; or whether our
nature was thereby deteriorated so as to he prone to sin, it was
not itself rendered morally corrupt or sinful. Adam was in no
such sense the head and representative of his race, that his sin is
the ground of our condemnation. Every man, according- to this
system, stands his probation for himself, and is not under con-
demnation until he voluntarily transgresses some known law, for
it is only such transgression that falls under the category of sin.
In regeneration, according to the principles above stated, there
cannot be the production of a new moral nature, principle or
disposition, as the source of holy exercises. That change must
consist in some act of the soul, something which lies within the
sphere of its own power, some act of the will or some change
subject to the will. The influence by which regeneration is
effected, must be something which can be effectually resisted in
the utmost energy of its operation. This being the case, the
sovereignty of God in the salvation of men must of necessity be
given up.
With these views of the nature and liberty of man is con-
nected a corresponding view of the moral government of Grod.
with this atonement made to his law or government." Systemat. Entwickelung, p.
628.
Limborch Apol. thes. 3. 21. Saiisfactio Christi dicitur, qua pro nobis poenas
omnes luit peccatis nostris debitas, easque perferendo et exhauriendo divinas justitiffi
satisfecit. Verum ilia sententia nullum habet in scriptura fundamentum. Mors
Christi vocatur sacrificium pro peccato ; atqui sacrificia non sunt solutiones debitorum,
neque plenarice pro peccatis satisfactiones ; sed iUis peractis conceditur gratuita pec-
cati remissio.
Curcelleus Rel. Christ. Instit. 5. 19. 16. Non ergo, ut putant, satisfecit Christus
patiendo omnes poenas, quas peccatis nostris merueramus; nam prime istud adsacri-
ficli ratioucm non pertinet, sacrificia enim non sunt solutiones deliitorum ; secundo
Christus non est passus mortem seternam, quae erat poena peccato debita, nam
paucis tantum lioris in cruce pependit et tcrtia die resurrexit. Imo etiamsi mortem
ajternam pertulisset, non videtur satisfacere potuisse pro omnibus totius mundi
peccatis. * * * Quarto ista sententia non potest consistere cum ilia lemissione
gratuita omnium peccatorum, quam Deum nobis in Christo ex immen.^a sua miseri-
cordia concedcre, sacrse litcvce passim doccnt.
Ibid. 7. 9. 6. Nullibi docct scriptura, justitiam Christi nobis imputnri. Et id
absurdum est Nemo enim in se injustus aliena justilia potest esse formaliter Justus,
non magis, quam aliena albedine ^Ihiops esse albus.
AND THAT OF THE FEELINGS. 577
Sin has entered tlic world because it could not be prevented in
a moral system. God counteracts and restrains it by every
means in his power consistent with the continuance of that sys-
tem. The obstacle to its extii-pation is the free-will of man ; and
the obstacle to its forgiveness is the license which would thereby
be given to transgression. As God governs his rational crea-
tures by motives, the work of Christ is a device to meet both
these difficulties. It presents a powerful motive to man to for-
sake sin, and makes such an exhibition of God's displeasure
against sin, as answers in place of its punishment as a means of
moral impression. The work of Christ was not a satisfaction to
law and justice in the proper sense of those terms. Justice in
God is simply " benevolence guided by wisdom." The accept-
ance of the sinner is the act of a sovereign, dispensing with the
demands of the law. The righteousness of Christ is not im-
puted to believers, but as the sin of Adam was the occasion of
certain evils coming on his race, so the righteousness of Christ
is the occasion of good to his people.
From these theoretical views, others of a practical nature
necessarily follow. Conviction of sin must accommodate itself
to the theory that there is no sin but in the voluntary trans-
gression of known law ; a sense of helplessness must be modified
by the conviction of ability to repent and believe, to change our
own heart and to keep all God's commands. Faith must regard
Christ's work as a governmental display of certain divine attri-
butes. Such directions as, receive Christ, come to him, trust in
him, commit the keeping of the soul to him, naturally give
place under this system to the exhortation, submit to God,
determine to keep his commands, make choice of him in prefer-
ence to the world. The view which this system presents of the
plan of salvation, of the relation of the soul to Christ, of the
nature and office of foith, modifies and dete«*mines the whole
character of experimental religion.
The system antagonistic to the one just described has for its
object the vindication of the supremacy of God in the whole
work of man's salvation, both because he is in fact su])rcme,
and because man being in fact utterly ruined and helpless, no
method of recovery which does not so regard him is suited to
his relation to God, or can be made to satisfy tlic necessities of
his nature. This system does not exalt a theory of morals or
37
578 THE THEOLOGY OF THE INTELLECT
of liberty over the Scriptures, as a rule by wbicli they are to be
interpreted. It accommodates its philosophy to the facts re-
vealed in the divine word. As the Bible plainly teaches that
man was created holy, that he is now born in sin, that when
renewed by the Holy Ghost he receives a new nature, it admits
the doctrine of concreated holiness, innate sin, and of infused
or inherent grace.' It acknowledges Adam as the head and
' Our Relation to Adam.
Lutheran Authorities.
Form of Concord, p. 639. Primo, quod hoc hereditarium malum sit culpa seu
reatus, quo fit, ut omnes, propter inobedientiam Ados et Hevas, in odio apud Deum,
et natura fiilii irse simus.
Form of Concord, p. 643. Seductione Satana), per lapsum, jusio Dei judicio (in
poenam Iiominum) justitia concreata seu originalis amissa est.
Art. Schm. p. 317. Peccatum ab uno homine ortum esse et introiisso in mun-
dum, per cujus inobedientiam omnes homines facti sunt peccatores, morti et diabolo
obnoxii.
Apology for Aug. Con. p. 58. Defectus et concupiscentia sunt poense [of Adam's
sin of wliich the context speaks] ; mors et alia corporalia mala et tyrannis diaboli
proprie poenas sunt.
Gerhard, (Tom. II. p. 132, § 52). Adam non ut privatus homo, sed ut caput
totius humani generis peccavit; et nos, qui lumbis Adae peccantis delituimus, in
et cum eo non modo corrupt!, sed et rei irae, Dei facti sumus.
Quenstedt (vol. II p. 53). Peccatum Adami per imputationem nostrum factum
est, qui omnes posteros cum culpse tum poenas implicuit, et ut represeutator, foiis,
caput et seminarium totius humanae natura3 suam ilUs labem aspersit.
Reformed Authorities.
Shorter Catechism. The covenant being made with Adam not only for himself
but for his posterity, all mankind descending from him by ordinary generation,
sinned in him and fell with him in his first transgression.
Formula Consensus Helvetica X. Sicut autem Deus foedus operum cum Adamo
inivit non tantum pro ipso, sed etiam in ipso, ut capite et stirpe, cum toto genere
humano. * * * Censemus igitur, peccatum Adami omnibus ejus posteris judicio
Dei arcano et justo imputari. * * * Dulplici igitur nomine post peccatum homo
natura, Indeque ab ortu suo, autequam ullum actuale peccatum in se adinittat, iras
ac maledictioni divinae obnoxius est; primum quidem ob 7rapu7rru/zi et inobedien-
tiam, quam in Adami lumbis commisit; delude ob consequeutem in ijDSO conceptu
hEereditariam corruptionem insitam.
Original Sin.
Lutheran Authorities.
Augsburg Confession, p. 9, (Hase's Edition). Item doeent, quod post lapsum Adse
omnes homines, secundum naturam propagati, nascantur cum peccato, hoc est, sine
metu Dei, sine fiducia erga Deum, et cum concupiscentia, quodque hie morbus, seu
vitium origmis vere sit peccatum, damnans et afierens nunc quoque mortem his,
qui non renascantur per Baptismum et Spiritum Sanctum. Damnant Pelagianos et
alios, qui vitium originis negant esse peccatum.
Apology for Aug. Con. p. 58. In scholis transtulerunt hue (adversarii) ex philo-
sophia prorsus alienas sententias, quod propter passiones nee boni, nee mali simus.
AND THAT OF THE FEELINGS. 579
representative of his posterity, in whom we had our probation,
in whom we sinned and fell, so that we come into the world
under condemnation, being born the children of wrath, and de-
riving from him a nature not merely diseased, weakened, or pre-
nec laudemur, nee vituperemur. Item, nihil esse peccatum, nisi voluntarium. Hae
sententiae apud philosophos de civili judicio dictas sunt, non de judicio Dei.
Form of Concord, p. 640. Et primum constat, christianos non tantum, actualia
delicta et transgressiones mandatorum Dei peccata esse, agnoscere et definire debere
sed etiam horrendum atque abominabilem ilium haereditaiium morbum, per quern
tota natura corrupta est, iraprimis pro horribili peccato, et quidem pro principio et
capite omnium peccatorum (e quo reliquce transgressiones, tanquam e radice nas-
cantur, et quasi e scaturigine promanent) omnino habendum esse.
Ibid. p. 641. Repudiantur igitur et rejiciuntur veterum et recentiorum Pelagia-
norum fiilsaj opiniones et dogmata vana * * * ^^cyd defectus ille et malum
hereditarium non sit proprie et vere coram Deo tale peccatum, propter quod homo
filius irse et damnationis habeatur.
Reformed Authorities.
Gonf. Helv. II. cap. 8. Qualis (homo, Adam) factus est a lapsu, tales omnes, qui
ex eo prognati sunt, peccato inquam, morti variisque obnoxii calamitatibus. Pec-
catum autem intelligimus esse nativam illam hominis corruptionem ex primis illis
nostris parentibus in nos omnes derivatam vel propagatam. Conf. Gall. Art. II.
Credimus hoc vitium esse vere peccatum, &c.
Belgic Gonf. Art. 15. (Peccatum originis) est totius naturae corruptio et vitium
basreditarium, quo et ipsl infantes in matris suae utcro polluti sunt, quodque vcluti
radix omne peccatorum genus in homine producit ideoque ita ftcdum et exsecrabile
est coram Deo, ut ad generis humani condemnationem suffioiat.
Articles of the Ghurch of England, Art. 9. Peccatum originis * * c- egj vitium et
de^.ravatio naturae cujuslibet hominis ex Adamo naturaliter propagati, qua fit, ut ab
originali justitia quam Jongissime distet, ad malum sua natura propendeat, et caro
semper adversus spiritum concupiscat, unde in unoquoquo nascentium iram Dei atque
damnationem meretur.
Westminster Confession, cli, G. 3. They [our first parents] being the root of all
mankind, the guilt of this siu [their first sin] was imputed, and the same death in
sin and corrupted nature conveyed to all their posterity, descending from them by
ordinary generation.
This corruption of nature, during this life, doth remain in those that are regene-
rated ; and although it be through Christ pardoned and mortified, yet both itself,
and all the motions .thereof, are truly and properly sin.
InabiliUj.
Jjuihcran Autlvoritves.
Avgsburg Confession, p. 15. De libero arbitrio docent, quod humana voluntas
habeat aliquam libertatcm ad efficiondam civilcm justitiam et diligendas res ration!
Eubjectas. Sed non habet vim sine Spiritu Sancto cfficiendae justitiae Dei seu jus-
titiae spiritualis.
Damnant Pelagianos et alios, qui docent, quod sine Spiritu Sancto, solis natura9
viribus possimus Doum supra omnes diligcre.
Form of Concord, p. 579. Credimus, quiiutiim abcst, ut corpus mortuuni seipsuni
580 THE THEOLOGY OF THE INTELLECT
disposed to evil, but which is "itself" as well as "all the
motions thereof," " truly and properly sin." It admits that by
this innate, hereditary, moral depravity men are altogether
indisposed, disabled, and made opposite to all good ; so that
vivificare, atque sibi ipsi corporalem vitam restituere possit, tantum abesse ut homo,
qui ratione peccati spiritualiter mortuus est, seipsum ia vitam spiritualem revocandi
uUam facultatem habeat.
Ibid. p. 656. Credimus, quod hominis non renati intellectus, cor et voluntas, in
rebus spintualibus et diviois, ex propriis naturalibus viribus prorsus nihil intelligere,
credere, amplecti, cogitare, velle, inchoare, perficere, agere, operari, aut cooperari
possint.
Ibid. p. 643. Yiribus suis coram Deo nihil aliud nisi peceare potest.
Ibid. p. 662. Antequam homo per Spiritum Sanctum illuminatur, convertitnr,
regeneratur et trahitur, ex sese et propriis naturalibus suis viribus in rebus spirituali-
bus et ad conversionem aut regenerationem suam nihil inchoare, operari aut coope-
rari potest, nee plus quam lapis, truncus aut limus.
Rfformed Authorities. ,
Conf. Helv. ii. cap. ix. Constat vero mentem vel intellectum, ducem esse volun-
tatis, cum autem caecus sit dux, claret quousque et voluntas pertingat. Proinde
nullum est ad bonum homini arbitrium liberum, nondum renato, vires nullse ad
perficiendum bonum.
Ibid. Caeterum nemo negat in externis, et regenitos et non regenitos habere
liberum arbitrium. Damnamus in hac causa Manichseos, qui negant homini bono,
ex libero arbitrio fuisso initium mali. Damnamus etiam Pelagianos, qui dicunt
liominem malum su£Bcienter habere liberum arbitrium, ad faciendum praeceptum
bonum.
Thirty-Nine Articles. Art. x. The condition of man after the fall ia such, that
he cannot turn and prepare himself by his own natural strength and good works to
faith and calling upon God. Therefore we have no power to do good works, pleas-
ant and acceptable to God, without the grace of God by Christ preventing us, that
we may have a good wiU, and working with us when we have that good will.
French Confession. Art. ix. Etsi nonnullam habet (homo) boni et mali dis-
cretionem : afiBrmamus tamen quicquid habet lucis mox fieri tenebras, cum de
quserendo Deo agitur, adeo ut sua intelligentia et ratione nullo modo possit ad eum
aceedere : Item, quamvis voluntate sit prseditus, qua ad hoc vel illud movetnr, tamen
quum ea sit penitus sub peccato captiva, nullam prorsus habet ad bonum appeten-
dum libertatem, nisi quam ex gratia et Dei dono acceperit.
Westminster Confession, ch. ix. 3. Man, by his fall into a state of sin, hath wholly
lost all ability of will to any spiritual good accompanying salvation, so as a natural
man being altogether averse from that which is good, and dead in sin, is not able,
by his own strength, to convert himself, or to prepare himself thereunto.
The Work of Christ and Justification.
Lutheran Authorities.
Apology for the Aug. Con. p. 93. Christus, quia sine peccato subiit poenam
peccati, et victima pro nobis factus est, sustulit illud Jus legis, ne accuset, ne damnet
hos, qui credunt in ipsum, quia ipse est propitiatio pro eis, propter quam nunc justi
AND THAT OF THE FEELINGS. 581
their ability to do good works is not at all of themselves, but
wholly from the Spirit of Christ. It recognizes justice as distin-
guished from benevolence, to be an essential attribute of God,
an attribute which renders the punishment of sin necessary, not
merely as a means of moral impression, but for its own sake. It,
therefore, regards the work of Christ as designed to satisfy justice
and to fulfil the demands of the law by his perfect obedience to
its precepts, and by enduring its penalty in the room and stead of
sinners. His righteousness is so imputed to believers that their
justification is not merely the act of a sovereign dispensing Avith
law, but the act of a judge declaring the law to be satisfied.
reputaatur; cum autem justi reputentur, lex non potest eos accusare, et damnare,
etiamsi re ipsa legi non satisfeeerint.
Form of Concord, p. 684. Justitia ilia, quae coram Deo credentibus ex mera
gratia imputatur, est obeJientia. passio et resurrectio Cliristi, quibus ille legi nostra
causa satisfecit, et peccata nostra expiavit. Cum enira Christus non tantum homo,
verum Deus et homo sit, in una indivisa persona, tam non fuit legi subjectus, quam
non fuit passioni et morti (ratione suaas persouce) obnoxius, quia Dominus Legis erat.
Earn ob causam ipsius obedientia (non ea tantum, qua Patri paruit in toto sua pas-
sione et morte, verum etiam, qua nostra causa sponte sese legi subjecit, eamque
obedientia ilia sua implevit) nobis ad justitiam imputatur, ita ut Deus propter totam
obedientiam (quam Christus agendo et patiendo, in vita et morto sua, nostra causa
Patri suo prasstitit) peccata nobis remittat, pro bonis et justis nos reputet et salute
aeterna donel.
Quenstenberg. " Quia non tantum ah ira Dei, justi judicis, liberandus erat homo,
sed et ut coram Deo possit consistere, justitia ei opus erat, quam nisi irapleta lege
consequi non poterat, ideo Christus utrumquo in se suscepit, et non tantum passus
est pro nobis, sed ct legi in omnibus satisfecit, ut hajc ipsius impletio et obedientia
in justitiam imputaretur.
Reformed Authorities.
Hell'. Confession, Cap. 11. Idcirco Christus est perfectio legis et adimpletio nostra^
qui ut execrationem legis sustulit, dum factus est pro nobis maledictio, vel execratio,
ita commuuicat nobis per fidem adimpletionem suam, uobisque ejus imjiutatur
justitia et obedientia.
French Confession, Art. 17. Testamur, Jesum Christum esse integram et perfectam
nostram ablutionem, in cujus morte plenam satisflictionem nanciscimur.
Belcfic Confession, Art. xx. Credimus Deum, qui sumrae et perfectissime est turn
misericors turn Justus, Filium suum misisso, ut naturam illara assumeret, quae per
inobedicntiam peccaret, ut in ea ipsa, natura satisQcerot, atque ut Deus de peccato
per acerbissimam mortem et passionom Filii sui justas poenas sumerot.
Heidelberg Cat. Ix. QvAmiodo jiistus es coram Deo f Sola fide in Jesum Christum,
adeo ut licet niea me conscicntia accuset, quod advcrsu3 omnia mandata Dei graviter
peccaverim, nee ullum eorum servaverim, adhasc etiamnum ad omne malum pro-
pensus sim, uihilominus tamen (raoJo ha93 bonclieia vera aniini fiJucia amplectar),
sine ullo meo merito, ex mera Dei misericordia, niihi perfecta satisflictio, justitia et
582 THE THEOLOGY OF THE INTELLECT
Regarding man in his natural state as spiritually dead and help-
less, this system denies that regeneration is the sinner's own act,
or that it consists of any change within his power to effect, or
that he can prepare himself thereto, or co-operate in it. It is
a change in the moral state of the soul, the production of a new
nature, and is effected by the mighty power of God, the soul
being the subject and not the agent of the change thereby
produced. It receives a new life which when imparted manifests
itself in all appropriate holy acts. This life is sustained by the
indwelling of the Holy Spirit, to whose influence all right exer-
cises are to be referred. Salvation is thus in its provision, appli-