man possesses the same powers now that he did prior to the fall; and that he ever will possess, as necessary to retain his personal identity.

Human depravity has not destroyed the affections of the soul, any more than regeneration confers new affections. Man has the same affections now that he ever had. By affection, we mean, a taste, appetite, or inclination of mind. If man had lost his affection by the fall, he would be unable to love and find pleasure in any object whatever. Depravity effected merely a degradation of the affections, and perversion of them from God upon forbidden objects, and in regeneration, our affections are placed supremely on God.

It has not destroyed the immortality of the soul, for life and immortality are inherent in the soul of man. Whether a person leaves this world wicked or pious, he will have an immortal existence, though it will either be of life or spiritual death.

IN WHAT DOES INNATE DEPRAVITY THEN CONSIST? By it we understand, that there is in the natural man such an undue inclination of the will to sin and folly, as to subject all the intellectual and moral powers and affections of the soul, to the complete control of selfishness. Instead of doing all to the glory of God, the claims of selfishness are heeded and complied with. The balance of the mental and moral powers of the soul is in favor of sin and unrighteousness, instead of preferring God, truth and holiness. Inordinate self-love and selfish motives now control the will, and the actions put forth under this influence forbid supreme love to God, and the motive to glorify himsacrificing the service of God and devoting all supremely to the idol-SELF. This state of mind proves that depravity has destroyed the balance of the moral and intellectual faculties of the soul, and that the better part of man is en

slaved by carnal desires and inclinations. Human selfishness has usurped and ascended the throne and swayed the sceptre belonging to God. This state of mind, resulting in this perversion of character, is inherent in human nature when born, and for this reason, when the children of men begin to act morally, their actions are in foul rebellion against God, truth, justice and holiness. This view also accords with Scripture.

The Bible holds forth the idea, that depravity consists in esteeming self as the object of supreme complacency—that he will is inclined to self more than to God, and if that inclination or bias of mind remains unrestrained, it will inevitably lead into idolatry, or inordinate self-love. As the suggestions of this perverted mind are complied with, man will be led farther, progressively, from God. This great truth is exemplified in the character of the Heathen. Rom. i. 25. “Who changed the truth of God into a lie, and worshipped and served the creature rather than the Creator." This history of the depravity of the Heathen is very instructive. Because they changed the glory of the incorruptible God into an image like unto corruptible man, therefore God gave them over to uncleanness through the lusts of their own hearts. In Ps. xii. 4, it is declared that the wicked throw off the control of God, and claim an entire right to themselves—their depravity is displayed in arrogancy and usurpation. They say, "with our tongue will we prevail; our lips are our own: who is Lord over us?" The Savior said in Joh. v. 44, "How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only ?" Read also the graphic description of the nature of human depravity, as given by Paul, and then soberly and candidly ask the question whether Adam had the same propensities to sin when created, that these wicked people have? 2 Tim. iii. 2-5. "For men shall

be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affections, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof." Now, if a holy and wise God can create human beings with such propensities to evil, then our conceptions of the divine character are lost in wonder and amazement. Our souls are stupified with horror. One thing is certain, as the Savior has also taught, that all sin has its seat in a depraved and selfish heart-out of the heart proceed pride, cruelty, revenge, contention, covetousness, envy, obstinacy, hatred of God and man, &c.

Selfishness controls the will, the potent agent of all responsible actions, and all the moral inclinations of the soul. Depravity warps and sways the mind. It does not consist in the powers themselves, the essential properties of the soul; but in the use and government of those powers. Were the powers and attributes of the soul, received in creation, sinful and depravity themselves, then the essential nature of man must be destroyed, in order to get rid of sin. The same faculties and powers being employed for righteous purposes, and according to divine instruction, is well pleasing to God; but if for unlawful ends and in transgression of the will of our Creator, then it is displeasing. This is taught in 1 Cor. vi. 13-20. Thus, not the powers of man, whether physical, or mental, or moral, are depravity; but another extraneous principle controlling and using those powers and inclinations by usurpation. This ruling principle is identical with selfishness.

Depravity influences the power of judgment, so as to call right, wrong; and wrong, right; to prefer earth to heaven; to seek happiness in the vanities of the world, and not in

holiness of heart and life. Isaiah v. 20, 21.

"Woe unto

them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto them that are wise in their own eyes, and prudeut in their own sight!"

Depravity controls the affections of the soul. Instead of loving God supremely, the affections are exercised on creature-comforts, and the sordid affairs of life. generation the affections must be transferred to God, and when the judgment becomes renovated, old things will pass away and all things will become new. The affections are placed on religion, holiness and God; while formerly the influences of depravity had the ascendency and controlled the affections toward sin and sinful objects, and hatred toward God and holiness. Therefore the converted man can exclaim with Paul, the things I once loved, I now hate, and the things I once hated, I now love. Thus, man has warring elements within, each kind striving for the mastery; while religion subdues the heart to God, and moves the affections and powers of soul with delightful emotions; depravity subdues every thing noble in man to the dominion of selfishness and feeds the soul with shadows.

What is the result of native depravity? It may be wisely and clearly inferred from the remarks we have made, and from matter of fact evidence to every father, and close observer of things, that inherited depravity has poised the mind in favor of sin to that degree as will inevitably lead to the commission of criminal actions, unless restrained by the grace of God. We see that all do go astray when following the inclinations of mind; but a person is not judicially punished for this depravity. The reason is evident, because the entailment of native depravity is unavoidableour agency in the matter was not consulted. No state or condition of man can be criminal, unless his agency was

enlisted with the concurrence of the will. Since this was not the case in any of our race, because they were born depraved, therefore the Lord will not punish any for it— this alone is reconcilable with his justice and goodness. To punish the innocent with the guilty would be gross and flagrant in the sight of common justice in civil courts; no less so in the government of God. True, children suffer much in consequence of inheriting a depraved nature; yet these are not to be looked upon as punishments, but as legitimate sequences-as natural results of such a state of things.

It is admitted on all hands, that an adequate cause will produce an effect partaking of the same character and nature.

God is holy, just and good, free from sin and moral pollution, without any bias or propensity to wickedness, and He was the sole Creator of man-He was the cause, and man the effect.

Therefore He created man in his own image, that the only rational creature might have a character as pure in kind as his own, as free from sin, or any bias thereunto.

Again: We discover that men have a propensity to sin, as prone to evil as the sparks are to fly upwards, and that they are supremely selfish, and act counter to the will of God as soon as they begin to form moral character.

But when they were created they were inclined to good like God, and could have no more fellowship with sin than light has with darkness, or Christ with Belial.

Therefore man is not now what he was before the fall; his nature has been perverted and become depraved.

Universalism not only asserts that all men are born as clear of blots as a piece of white paper, and as pure as Adam was when created, (which position we have amply proven to be false ;) but also

That all sin is confined in its incipiency and progress and end to the animal nature of man; and not to the soul.