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 lllL ^ATURR AND ORIGIN OF TUB bbiMlTV OF THE 
 
 VUv\l 
 
 HUMAN HEAHT AGAINST OOD : 
 
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 A DISCOURSE. 
 
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 "BECAUSE THE CAHNAL MIND IS ENMITV At.AtNSt COD. ' 
 
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 A' DISCOURSE: 
 
 THE ENMITY OK TUB HUMAN HEAJIT AGAINST fiOD. 
 
 ■ ■■ . ■'■ 
 
 " ■ ■ k- 
 
 Therf. is in mail's licart a bitter eiimi^||^» God. It 
 ig manifested agiiinst all the works and mm$ of God ; 
 iigainst .his revelation, his law, his governmfiht, and hi^ 
 very existence. A'ien exhibit thid enmity perseveriiigly 
 in their feelings, plans, conversation, and condiu't; and 
 except in cases where the SHpernatural influences of the 
 Holy Ghost make a diflPerence, it increases in strengtli 
 to th^ last. If not overcome by repentance and tlie 
 Spirit of God, it .knows no decay in Time; and in 
 Eternity, like all things else, it is eternal. 
 
 As a subject of investigation iV is deeply interesting ; 
 and although a subject of great difficulty, men of every 
 class have considered it fairly within the sphere of both 
 their inquiry and coftiprehension. At least they have 
 pronounced their opinions upon it ; and when connected 
 with a religious denomination, they liave incorporated 
 these opinions into their creeds and confessions of faith. 
 Any one acquainted with these confessions and creeds 
 knows fiill well, the importance which their authors 
 attach to right views of this great topic. Indeed it 
 must be seen at once that should wrong views of thiis 
 
 ^ ARCHIVES 
 
I 
 
 subjuct bo lidopted, fho tihnrnctor ami proiipcots of roli- 
 
 j, gioii muHt suffer, niid the iiiindii of iimiiy thrown into 
 
 coiifuHioii, iuitl porpluxod httpulosfdyx-perhupH for ever. 
 
 What I propose, on i\w pr«Muiit otcuHioii, is to pre- 
 
 8rut my own viowg of this Kiibject. Thoy are iioither 
 
 novel iM)r p(M;u]iur ; aiid the only objeet I have in |^re- 
 
 ucnting them is, to throw light npon a <lifficult and 
 
 4leeply interesting subject ; and, if possible, to leave a 
 
 ■good impression on the hearts of those who nuty'viuvonr 
 
 this tract with a eandid and attentive reudiugi My 
 
 remarks shall have rcferenc<j to tho Natcre and 
 
 OkioiN' of this enmity: a future occasion may, perliapii» 
 
 furnish an opportunity of saying something on its 
 
 KXTBNT. 
 
 I. Its Natubk; or, What ih the Exmity of 
 
 THE Hl/MAX IIeAHT? 
 
 I, It is not any of the powers or properties of the 
 soul. — ^^These powers and properties ai*e perfectly dis^ 
 tinct from the feelings, emotions, or actions of the soul. 
 The former are called into oxistonce by the Creator ; 
 the latter are crtlled into existence by the soul itself. 
 As accountable beings, we fire endowed with Intel- 
 lect to discover wliat is right and what is wrong ; 
 Will, to choose either right or wrong ; and Con- 
 science, to approve of our choice when it is right, and 
 to disapprove of it, when it is wrong. Intellect, Will, 
 an(f Conscieiice we term the powers op faculties of the 
 soul ^ Its chief properties are: it is spiritual— not 
 corporeal: imm6rtal— not perishable. These powers 
 and properties aro precisely, and for ever must be, just 
 what God makes them. But, whoever supposed 
 w|ieH G(kd cre»«jed Phaiaoh, rational, accountable, and 
 immortal, that be also created the enmity of Pharaoh's 
 heart. Such a notion Would be perfectly full of absur- 
 dity, as it is perfectly full of blasphemy. Piety must 
 abhor \X^ 
 
t ■•'■■ 
 
 ■ \ 
 
 2. It iAnot any of t 
 c />o</m JtIio b«(ly» til 
 
 5 
 
 
 the. romtitutional properties of' 
 the f)odi/^T\w b«(ly, the mutitrinl pnrt of (Mir iiiitur<>, 
 \ui* H (»<Mi8titiitioii of itH own, Uifferiiig from tho nMi««ti- 
 tiition of tlio Bofif! ill nmiiy important r*»HptM:t». TimU'- ^ 
 - iiiubly, liowov«r, it' hi the workiimiwhi|M»f God ; and;, 
 thcreforo to i<lciitify the enmity of the hiinuin hearf!^- 
 with what God ha» creat<Kl> were only involving u* 
 inextricably, in the same mischievous and wicked con-' 
 cintiion as before. 
 V ;). It is not the nefiesmrf/ product of the union of' 
 
 ^oid and body Such a notion actually pr4>vftil<*d io * 
 
 lijincjent Greece ; and, but for their 8elf*c(nifradicrioK«*. 
 I would a<ld^»rovail!!i at the present day in tlu? writiii;j<* 
 and conversation of not a few in our own country. \\\ 
 stiicient Greece it was maintained, that the soul \» yvwy 
 and tree from all depravity until the moment; of its 
 contact, or i>|MM^>^>tli' the body : at that moment, on 
 their theory,|pPeiimity of the human Intart to God had 
 itsiiecessary existence. The soul was like a sheet of 
 pure white paper ; but by an act of (unnipotence it was 
 thrust into a vessel full of ink; that instant its purity 
 was of necessity destroyed. So of the human soul : it 
 was pure and free from sin until it came in contact 
 with the body; and the necessary result was, hatred t<» 
 
 God. ' ''": •■■'■■' ■.;: 
 
 But it is a fjimons first principle in Protestant theo- 
 logy, that, in matters of commcm sense and religion, 
 the authority of anti(piity and of great names is but. 
 little worth. Doctrines are. safest, , when not based 
 upon tradition and the mere *' think" of any philosopher 
 or theologian. Henee we might have concluded that 
 the absurd theory of Plato was really old enough al- 
 rejidy ; 'its extreme old age should not preserve it fr(»ui 
 ■ oblivion. /, ._ .\-v 
 
 The powers and properties of the sont and the c(mi- 
 stitution of the body are appropriately the work of 
 
6 
 
 Gw\ ; creiitiofis— ciirloiw, uiiiqim, nn<\ porfi»n rroation* 
 — <)f hw wixilorii mut powrrt «*n, iimiii('«>itf|yr aiHlulwiiyH 
 tli« iini<Mi of Hoiil uimI iMMly, coiiNtiriitiiig man, \h tlio 
 work uf noiM- but (iwl lf«; uloiio twn the miutcI knot 
 un«l «;oil«niiinmtfi.ilie myitorioiw iininti botwiM-ii tiiem-~» 
 union inmrntJihlo an tijo dqitlin „f hln own holy an<l in- 
 ««un|»n.|M.iHil»|o «xi»tmiro— l»nt ^\\\ a nniyn, <»x«!hu1v<«ly 
 Iho work of nonu bnt binwolf ^ and, hon(i«, to nay tliat 
 t\w muiiiy of t\w hiinun brart in tbo lUMOsHary and 
 mnvoidahle result of tbe Cioatof's a.rt, m to say, tbat 
 Ho, tbo (Voator, 18 tho Antb(n of man's h\m. And of 
 tonrso, wWh tbat man is in no m'iimu to blamo for it ; at 
 K'jwt no more to Idamo for it, tban %vat..r is for running 
 «lown bill, «r gnn|.ow'dcr for oxplioding at tbo toUcJi of 
 ^m\ No Jiunian autliority may protect snob a spnti- 
 Uiont. H.iaHon n'jo.ts it as a ftnd shmder on' God./ 
 Ilovolalion know.r notbinjr of it ; and tbo rpu'stion-. 
 How did sucli a notion «'V(>r find uttoianct' (mi oartb ? 
 may bo answered by tbo well-known fact, that the heart 
 ofmnn h deceitful above all thimjs, aud despcrateUj 
 wkkrd. V 
 
 4. It Ks not the necessary product of orditmry tjene 
 ration — For |f it were, nian'^ con<lii(t woidd bo ax 
 }nnoeent^l)e<anso as neee.ssaty— as tbo proflnction of 
 fruit on any (if tbo trees or plants of tbo ground. 
 Second causes, sucli as tboso oven, wbieb Operate in tbo ^ 
 i)ropagation of our species, are dependent for tbeir elfi- 
 ciency on tbo First Great Canse— God ; and, if in 
 ordinary generation, tbe enniity oftbe beart be efficiently, 
 tbat is unavoidably produced, tben once more are Wi' 
 ferried to conclndo tbat man Is not its autbor; but its 
 autbof must bo songbt for and foimd in Him in wlioni 
 tbe efficiency of producing it resides. 
 
 5^ It is not the necessary resu^ of the sinner's con- 
 nection ivith Adam.~For, as bat jnst been sbown, it is 
 not tbe iiycessary result of tbe sinner's counoction witb'' 
 
'X 
 
 
 ■■"4 
 
 hin (mil immpdiato pitroiiti ; m tlioro can Im» ikj jfround 
 
 for tlio notion, tliut it in th«» n«M'«'S!*jiry ri«!Hiill ui' t\w 
 
 Htnncr'ri tuHintnaijin with Aduni, a parent rt'i/hovcMl lr<Mii 
 
 liini-~.wlio mIiuII nay to what dintanns in the .')H44tli 
 
 ■y«»ar of th«i worhl ] This «<>ntinH'nt woiiM Im» tlmr^iiV 
 
 ahh< with all th*' ohnoxiooK conHi'^ncni-ott atrtniily nMMi- 
 
 tiono<l ; iind vvonhl U'ad, at oni> and tho Manio tinu>, to 
 
 tho overthrow of reason in all matters of religion, iind 
 
 the denial of all eijuity in tlio dealin^M of (iod with 
 
 man. TK^n» is every reat*on to helieve that the i-nniity 
 
 of Dives af^ainst pfMllineHs was not the neressary resnit 
 
 of his <onne<;tion with Adam ; hut if you maintain that 
 
 it Was, then where — i/ou are mlemnff/ niljureil to snt/—- 
 
 wliere lay the justiec qf that act, which has slm( him 
 
 up in I fell ? #, 
 
 ' (J. What, then f is the enmUy of the hotirtft hmrt P— ■ 
 
 I reply: The enmity oftliehiHiiau heart, in every rase, 
 
 is opposition to the trill of (lod. ^ 
 
 h in not any faculty, or proj)erl y of tin- soid ov hody : 
 it is not the necessary result of the umIimi of soul and 
 hody : it is not the lUM-essury n^snlt of genenition, nor 
 yet of oitr^onncction with Adam : it is not in any sense 
 a creature", or act of Go<l : nor is it tlu» necessary pro- 
 duction of any of his creatures ; for he n(!Vt?r yet nuide 
 any being for the (^x^u'ess pur^Mise of committing sin ; 
 hut the enmity of the human Insut is po.sitively and 
 tndy nptliing save trhnsgreshion of (jlod's law. Or, if. 
 any wouhl li.ive it, that it is that state of mind in the 
 sinner, which 8Ucc»H?ds the transgression of the <livine 
 Itiw, I do not ohject ; for, if that state of mind .which 
 appropriately follows sin, ho carefully cpnsideredr it will 
 he found to bo jnst what I have here deHiied enmity 
 to be, viz. : opposition or hostility to the will (»f God. 
 
 I appeal to Scripture, Horn. Viii. 7 : " The carnal 
 inind'' — -the minding of the flesh — the pursuit of thosie 
 things which God h as forbidden , " i s enmity ag a inst 
 
• ''■; ■ ^ -■' .■*■■■■ 
 
 God.'* This ig one divinely inspired definition of the 
 
 thingr, and there is yet another, reducible of course to 
 
 the same elements. « Know ye not that the friendship 
 
 . of the world is enmity with God/'— .Ja^. iv. 4. Here, 
 
 then, there can be no mistake. The friendship, or the' 
 
 be^iending, of the ungodly— the choice of wicked 
 
 society, the approbation and practice of their doings, is 
 
 contrary to liis holy law, and therefore enmity with 
 
 God. Or, in other, and perhaps more perspicuous 
 
 language: The loving of sin, is the hating of God. 
 
 There is infinite satisfiiction in the clearness and pre- 
 cision, here manifested by the Holy Scriptures. In 
 . this definition of the enmity of the heart, there is no 
 darkpess at all. No mystery. No uncertainty. 
 Nothing, but what is plain and easy to be understood. 
 There is no cloud, or covedng, or concealment of any - 
 kind thrown over it. With a precision, wortliy of in- 
 spiration, the Bible distinguishes the enmity of man's 
 heart from every thing with which it might be con- 
 founded. Yoii are enabled to point it o.ut at once, 
 even in the midst of a thousand things that resemble it. 
 With the definition of the Bible before you, you cannot 
 be deceived. Philosophy, false logic, the authority of 
 great names, creeds, and confessions of faith, and even 
 the wiliness and deceit of your own heart, may not 
 suffice to blind your understanding in regard to it: 
 aftef they have done their utmost, they must fail. You 
 know what tlie enmity of the heart is; because you 
 have a « Tjius saith the Lord" for it. Divine inspiraV 
 tion hiis determined and declared what it is ; and who 
 will not abide by what God the Lord hath spoken. 
 - Nothing charitable or kind can be said of any 
 attempts to mystify, or conceal the real nature of this 
 enmity. To tell plainly what it is, is the duty of every 
 Christian Minister : to abhor, abandon, and repent of 
 It,- is the duty of every man living. 
 
 I 
 
9 
 
 f 
 
 
 ■y. 
 
 n. Its Origin ; or, What is the Cause of 
 
 ^ IT? , -V ■ -^ . ■■;. ■ , ;;■ 
 
 Before proceeding to answer this inquiry, it is neces- 
 sary to observe that the question : Whence originates, 
 or what causes the enn^ity of the human heart against 
 God ? may have at least two distinct iiieanings. It may 
 signify: What e///Wew</y produces ma,n's enmity to 
 God ? and it may 4p>fy> What dccasiotis that enmity ? 
 For the word ca mat?, in common usage, has not only 
 the signification of that which efficiently produces, but 
 it is also used to denote the mere occasion of an action. 
 To keep this remark in mind is*^ essential to aright 
 understanding of the whole matter. Evcrhisting con* 
 fusion has been produced by overlooking this simple 
 but important fact ; and on this confusion, schemes of 
 doctrine have been built, which shock common sens*^ 
 prejudice men against religion, and . virtually makq the 
 revelation of God of iibne effect. ' 
 
 I.' The enmitij of the human Heart has one efficient 
 and guilty cause— the sinner's \will.—We have seen 
 what this enmity" is : it is opposition to God : the choice 
 and love of that which lie has f(/rbidden. It is not any 
 of man's powers, either of boiFy or soul: it is liot in- 
 herent in any of these powers : it is not the jresult of 
 any circumstjjnce felatnig to his birth or creation: it is 
 the voluntary, self-acted opposition of man's heart 
 against his God : it is man's setting up his will against 
 tlie^will of his rightful Lord. I entreat my reader to 
 ""remember that the divine law, transgression of which 
 is enmity against God, is given for the express purpose 
 of influencing man's will. Man's will is the only proper 
 object of God's commandments. These commandments 
 are expressions of the divine will made known to man 
 that he may consent to them and comply with them: 
 but man has no other faculty whereby he can consent 
 to and comply with these commandments, but his will : 
 
 « 
 
Elv 
 
 ^■i: 
 
 
 ' -:io ■ ■;•. 
 
 and it is by this faculty only that he can either obey or 
 disobey. Enmity of heart is the not complying with 
 the will of God : and the efficient, guilty cause of it> is 
 the sinner himself. Before his will refused compliance, 
 enmity did wo/ exist ; the stream did not exist until the 
 fountain opened : the effect did not exist until the cause 
 operated : but the fountain of man's enmity to God is 
 his own heart : His power to disobey the will of God, 
 when put into exercise, is the efficient, producing, guilty 
 cause of his sin. 
 
 Not man alone, all rationals, heaven arms 
 With an illiuitrious, but tremendous power 
 To counteract its own most gracious ends; 
 Andthis of strict necessity, not choice: - 
 
 That power denied, men, angels, were no mora 
 But passive engines, void of praise, or blame. ^ 
 
 This « illustrious, but tremendous power,'' is man's 
 will— the power of choosing good or ev5l ; of complying, 
 or not complying, with the mind of (^pd. This power 
 w of "strict necessity" a part of every rational being. 
 If you deny its existence in man, you deny his ration- 
 ality: you degrade him to the level of the brutes. 
 From this power, as its cause, efficiently proceeds all 
 actual sin— all existing enmity against God. If we did 
 not possess such a power— if God, in the act of creating 
 us rational and ac(?ountable beingsy did not arm us with 
 It— we could not ^rm ourselves with it— we could not 
 create it— it could pot be handed down to us by our 
 pareht»-«nd we, therefore, could not employ it to 
 counteract God's most gracious ends, dould we hear 
 without the power of hearing ? Could we see without 
 the power of seeing? Could we obey without the 
 power of obeying ? Could we sin without the power 
 of smning? Does the eflFect exist without the cause ? 
 
11 
 
 
 ■^i 
 
 But if the cause exist, the effect may follo>v : if wo 
 have the power of sinning, we may sin : if we have the 
 power of obeying, we may obey ; anil if we do not obey, 
 then tlie efficient and guilty cause of disobedience must 
 be sought for in ourselves^that is, in our power of 
 refusing obedience to the will of God. To this poWer 
 I trace the disobedience and eumity of eVery individual 
 
 human hvart. 
 
 I appeal to conscience. Conscience testifies con^ 
 cernhig every past act of sin that though something did 
 occasion its commiss^ion, yet positively, the sinner 
 'himself voluntarily yielded to the temptation, and thus 
 sinned: that had he not so yielded, the sin wpuld not. 
 have been committed ; and that had he never yielded, 
 but obeyed the voice of duty, he would have been 
 triumplumtly free of the charge of cherishing enmity 
 against his God. This testimony of conscience^ is 
 perspicuous; it is weighty; it is irresistible; and though 
 the question might with safety be allowed to rest here, 
 yet I am anxious to make known the decision of the 
 highest court of appeal on eaith— the decision of the 
 
 word of God. 
 
 "And Jesus said, are ye also yet without jyidet- 
 standingpT-those things which proQeed out of the 
 mouth come forth from the heart, and they defile the 
 man. For out of the heart proceed evil thoughts, 
 murders &c»— the<^e are the things which defile a man." 
 
 Matt. XV. IG— 20. 
 
 Here by Hijn, who spake as one having authority, 
 all Sin, and of- course all enmity against God, is traced 
 directly to the heart as its cause ; and the hcajrt is the 
 scripture phrase for. the power with which Ave are 
 created to love and obey God: « Thou shall l6ve the 
 Lord thy God with all thf/ heart:' The following 
 positions Ire proved by the remarkable passage which I 
 have quoted. First, Sui makes man the enemy of God : 
 
 L: 
 

 f 
 
 -' t. 
 
 :■ ■ I " 
 
 it 
 
 /■ 
 
 
 "these are the things wliichdemib a man/' Second, Sin 
 proceeds from tlie heart— the I fill of man, as its pro- 
 ducing cause J "out of tlu? heai-i priteeed evil thoughts." 
 Third, To entertain any otlfe/ iiew of the origin of sin 
 is a want of common sense : /« |re ye also yet without 
 understanding?" 
 
 2. The enmity of the hurtian heart has at least two 
 occasional but innocent caktses — the forbidden object 
 Cfhosen, and the original si4 of Adam.' 
 
 Sin is the voluntary transgression of God's hiw. If 
 you ask, What induces all mankind to transgress the 
 law of God ? the ^^eply is-t-Some good, benefit, or ad- 
 vantage which th|^y supjMiSe will be secured to them 
 by the act of trAnsgrussidn. The object which pro- 
 mises this benefit is the occasional but innocent cause 
 of their sin. For the sake of illustration ; It was a 
 transgression of tlie divino law for Judas to betray his 
 Lord. But the ^thirty pieces of silver innocently occa- 
 sioned that transgression ; for he chose to commit the 
 deed in view of the benefit which he supposed he would 
 reap, from the price of his treachery. Just so is it with 
 every sinner, in every act of sin. He is the efficient 
 and guilty cause of it r because he wills to do it : some 
 inferior object chosen, from which he expects to deriye 
 more benefit than he would if he were to let it alone, 
 is the innocent, because passive, occasion of his sin. 
 This illustration will apply universally to all sin— to 
 every transgifession of every transgressor. 
 
 is still another question to be answered : 
 it that all men without exception choose 
 thing-^why do they all cherish opposition 
 to God, who is infinitely worthy of their supreme love 
 and most helirty obedience ? The answer to this 
 question is : *^ By one man's disobedience many were 
 made sinners." 
 
 Adam, our first parent, sinned; and such is the 
 
 '^ut there 
 ■How comes 
 the forbidden 
 
 v"fe. 
 
 -"^-»i;. 
 
(^Werred actual (but not necesSar/) result oi that eveut, 
 that all his posterity, descending from him hy ordinary 
 generation, voluntarily and without the least compulsion 
 or necessity of so doin«?, do choAse and love that which 
 God has forbidden, and so cojho not only to disobey 
 God, but to hate him without ft canse. No pious ifmd 
 —indeed I mi{?ht say—no cJidid mind, will refuse to 
 admit this. For it is the l-stimony of history and 
 experience, as well as thJ declaratiofi of Him who 
 knows what is in man, that I tliero is none righteous, no 
 not one :" all hav(i gone o/it of the way. But it is by 
 no means likely that this/ would have been the case, , 
 had our first parents contilrued obedient ; and therefore^ 
 since it is t|ie fjiet that aU men sin, wJiat improbability 
 or unsoundness in the fftith can attend the nation that 
 the sin of Adam, beiii as it certaiidy was the fore- 
 runner, of the sius of LU mankind, is one occasioi|(al 
 but innocent cause of /these sins. In the same Way 
 that the sin of the first idolater, may be not improperly 
 styled the occasional Anocent cause of the idolatry jfiaw 
 existing : he set th Jiexample, and the consequencle is, 
 the voluntary, and therefore guilty snperstition^ tff the 
 world. But for thJ example, idolatry might nMhave 
 existed at all. In Uke mjnmer, without the sii^ >f our 
 first parents, . the Iprobability iswe would not have 
 sinned as we liavi done: we would most pjobably 
 have yielded a heivty obedience to the divine will from 
 the commcncemeilt of our moral existence. But as the 
 fact stands, we di not: we choose an inferior^tid for- 
 bidden object till; first opportunity, and are /-thus all 
 guilty personalW of enmity toward God ; While one 
 occasional but limocent cause of this wicked choice is 
 the original sinfof Adam, our federal represjfentative. 
 
 This difficult, but intensely interesting siibject may 
 be happily illptrated by a reference to the historical 
 narrative of thq Temptation and Fall . 
 
 B 
 
\y ■ 
 
 ..,,.. V 
 
 ■■■• I. 
 
 14 
 
 Our fiittt parents wore every way ahio to comply 
 wit6 llio divine command : «« Of the tree of the know- 
 ledge of good and evil, thou shaft not eat of it ; for 
 iiJ the day that thou eate«it thereof thou Hhalt surely 
 die." God had armed Ihem \<^ith an iliu!«trious but 
 tremendous power, in their freedom of wiif. With 
 this they might have sot the Tempter at eternal defiance. 
 Hut tiiey djd.not. He contradicted the divined threat'* 
 efting: : under the influence of that contradiction, and 
 aspiring to forbiddeii knowledge, l^iey transgressed the 
 law of Ood. • . 
 
 t 
 
 '—tlietr rash hfliid in evil hour 
 Fortlj reaching to thv fruit, Ihey pluclted, tbejr ate, 
 Kiirlh felt the wound, and nitture frorti her seai 
 Bigbing thrpu<;h all her works, gave signs of woe 
 
 That all was lost. 
 
 A- 
 
 MltTON. 
 
 .^ 
 
 The efficient and guilty cause of this transgression 
 was our first pstrents themiselves. ' The occasional and 
 Innocent cause of it was the fruit, the inferior and for- 
 bidden objector and if you ask, Was tliere any other 
 
 occasional cause of their sin, besides the fruit? the 
 
 answer is, the temptation of Satan. But for that 
 temptation, they might have been in linden to-day holy, 
 and therefore happy as In the beginning. And but for 
 Adam's sin, every soul— for atiy thing that can be 
 ])roved to the contrary— might have walked to this hour 
 with God in innocence: and, as Adam might have 
 jtesisted the temi)ter and obeyed the will of God, so in 
 every past act of transgression, might we all have 
 resisted the Tempter and stood fust in obedience; and 
 as Adam was not compelled to sin, so neither were we: 
 ind as he was the guilty cause of his own enmity 
 towjftrds God, so are we the guilty authors of all the 
 hatred to God that ever rankled iu our hearts : and as 
 
;l 
 
 tho fiuit WW the ocraj»ion of liw wn, wi «omo forhijU^^^^ 
 object was the occtwioiiof our mii: and aa AaainVshi 
 wa9 in 8oino uenHO a n'siilt of the fir«t transgression of 
 Satan; for if Hatan had not sinned he wonhl not have 
 tempted our first parents to sin ; no our sin is in some 
 sense a result of Ailam's original sin: for if Adam 
 had not sinneil, there is a probability that his posterity 
 after him wouhl have continued walking in the light ^t 
 God's countenance and in the obedience^jf Inshidy^'if. 
 Eden might still have bloomed in freiCand fragrant 
 beauty. Our world migjit this <lay hav#been a lovely 
 Paradise— thesplendidabodeof happy millions, honored 
 
 with the presence of blessed angels and the uM.re 
 glorious fellowship of Jehovah himself. 
 
 So much' in answer to thq question: What is the 
 origin or cause of man's enmity to G»«l ? I believe 
 the view here presented is in strict accor<lance with the 
 word of Go^. It fixes the charge of enmity to (Jod 
 upon its author. It gives every man credit for his own 
 gins and no more. It relieves mankind from the guilt 
 of Adam's transgresswn. It acqnits him of blame in 
 rlgari to their iniquities. It emancipates the human 
 liindTfrom the tyranny of cruel and relentless Fate, 
 it viidicates the government and character of God 
 from the charge of injustice. It throws a mantle of 
 Jncdnceivable brightness and glory around the Gospel 
 'of the Sou of God ; for it demonstrates the unspeakable 
 /love and mercy of God in sending his Son to die for 
 thosBy who sin voluntarity and inexcumblyy compelled 
 by no instinct of nature beyond their control,^ nor co- 
 erced by anif irresistible power in Heaven^ Earth, or 
 
 mi. ^ ■ 
 
 Such things cannot be said of that system which 
 teaches that we are guilty of Adam's sin : unable to do 
 what God requires: born sinners by virtue of the fa* t 
 that our Pareots are sinners ; transgressors of thf law 
 
 ■ D.2 ■■- . 
 
 y± 
 
 % 
 
Mi- 
 
 ■ \ 
 
 16 
 
 U 
 
 be^re wo are born ; and worthy of eternal deatli, be- 
 cau«u wo uro the cliilJrea of Adam. 
 
 CUNCLt'MION. 
 
 ' ■ . ■' • " ■ 'N, J ' ■ r- • ' . ■■ 
 
 I. What are not Itfgitiniato inferences from tlii» view 
 of the Nature and Origin of filio enmity of the human 
 heart. 
 
 1. It cannot be legitimately inferred from thi>« view 
 of the subject that the fall of Adam injured none but 
 hhnself 
 
 For big fall—his sin, has resulted iii unspeakable 
 injury to the whole human rati. It has occasioned 
 the sins of the world. It was riot the producing and 
 guilty cause of the evil existingy b\it it was certainly tlio 
 cause of it in'such a sense, ithae\without it tlio evil 
 existing might not have followed.^ But although the 
 siu of Adam lias thus injured |all meii^ and brought with 
 it transgression and death into the world, it has had no 
 sucb Influence on men so as tuklestroy their free agency ; 
 my qbligation to love God (Uipreraely, and my neigh- 
 bour as myself is perfect, because my ability to do so 
 is p|»rfect. It was not in the nature of Adam's 
 original sin — it is not in the iiaturo of any sin of any 
 bein^— to destioy or disable the faculties of the soul. 
 The^e faculties may bo perverted by my own sin : 
 \S\wi perversion may even be occasioned by the sin of 
 another; but \k\^vt annihilationy t\mv mutilatiou can- 
 not faie brought about in any such way. It is worse 
 than I absurdity to suppose, that my breaking a law 
 destroys my power of keeping that law. What must 
 it tl^n be to suppose that by another's trangression my 
 powfer of obeying the divine law, is destroyed, and 
 that too, before I was created ? But on the other hand 
 there is n<$ absurdity in the supposition that another 
 man's sin may occasion me great barm. This is an 
 
 ' 
 
 ■,;«''■■ 
 
' 
 
 <.very <luy orcurronco. It i« the fact in regard to the 
 Mil «f Adam aiui th« mi-ery of our w<»rhl. 
 
 2. It cannot Uo legithnatcdy intVrrtMl from th« view 
 onU^ Mih]i^ci t\itit .dinners ma;/ save them^elve^. I ho 
 Vimt\»m i have maintainea are, that the enmity ot the 
 heart b oniM^ltioii to G«<1 : ami that it originates lu 
 every indlviihial ehargea»)U, with it ; and that every 
 Hinner sets himself against God, for some inferior and 
 forbi.Wen oiyect. How is it possible to infer from 
 thw>e nriiuiples, that a sinner may save himself . yon 
 H«y, perhaps: these principles imply the existenite ot 
 power in all men to oh<^y the perfect law ot Oo< . 
 They do indeed imply such power on the part ot all 
 men: and all men actually possess such power: but, 
 the question is^how does the possession <»f that |»ower 
 t-nable them to deliver themselves from the penalty, ii^ ; 
 case they break the law ? Will a man's [H.wer ^^ 
 abstain from murder deliver him from the punishmeiit;. 
 due to a murder wlikh he has committed ! Because a 
 man can keep the law of God, can he theretore at<uie 
 tor his transgressions of it, and make himself an heir ot 
 
 Heaven! ^ , « , . • 
 
 3. It cannot be legitimately interred from this view 
 
 of tlie subject that sinners may regenerate themselves. 
 
 Regeneration is the taking away of the enmity ot the 
 
 human heart in such a manner that it neither returns to 
 
 its perfect dominion as at tirst, nor leads the sinner ever 
 
 deliberately to hate God and find pleasure in sin. The 
 
 Bible teaches that this taking away of man's enmity is in 
 
 every case the work of the Holy Spirit. But iii the 
 
 foregoing view of the carnal mind |pl its origin, is 
 
 there a sentence, is there a syllable tiT^^hductjyou t.. 
 
 the inference that sinners may regenerate themselves. 
 
 If I should maintain that a certain man had j^wer to 
 
 keep away from a house infected with the plagiie, ought 
 
 vou to infer from that, that he has power t^ deUver 
 
 :■■■ . ■ b'3 /■■■■^.:' •■■ 
 
 'j^fc 
 
 ■N 
 
 .•:/.^, 
 
 ■■!.' 
 
"«*.. 
 
 liim*«lf from tlio plagm in cmo lie goci ioto tlio iioiifo 
 and it attavkiNl witlji tlu> diMvunt) ? 
 
 4. It cannot bo h'gitiniatcly iiiforrod from tliii view 
 of tlio itnbjm;t t/iat mankind are not totally dq>raved. 
 
 T||o ivripturul dortrino of total depravity it, that if 
 we offond in ono point wo are gnilty of all, In wluit 
 portion of the preceding observations in thin doctrine 
 contradicted ? It hag l>een maintained that all men 
 have powelp. to rewHt temptation and overc<mie it: but 
 men may |M»dse8M Much |M)wer and yet be totally depraved. 
 They cannot\be totally depraved without it ; for total 
 depravity in Jfte total jHTOtrsigri of our powers of 
 otisfiience. It does not respect the /icu/Jir^ but the 
 actions of the Hinner ; the faculties may bo good, while 
 the avtionu are wholly bad. I have maintained that 
 our faculties as snch, are just what God has been 
 pleased to make them. Does it follow from this that 
 we are not sinners ?— but every sinner be it remem- 
 bered is totally depraved. 
 
 Uv^What ar^ legitunate inferences frjim the view 
 ' here taken of the Nature and Origin of raaii^s enmity 
 to God. _ 
 
 I. No man has any one to blame but hitnselffor his 
 
 being at enmity with God. That enmity has been 
 
 traced to his own heart, i^hte been proved, that it 
 
 originated there ; and ths^t^ brought it into existence. 
 
 His hatred to (ioA 0si^ sprung up in his own breast. 
 
 It was his will which consented to temptation and 
 
 chose the forbidden, the accursedl thing. Hence every ' 
 
 pretenconliat he \i not the author and the finisher 
 
 of his sin is false: and every attempt to fix the blame 
 
 upon ait^y being in exisi^nce but himself x^ in vain. He 
 
 cannot charge the blame op the forbidden object: he 
 
 cannot charge it upon the Tempter: he cannot charge 
 
 it upon his Parents : he cannot charge it upon Adam : 
 
 he cannot charge \t upon his nature V he cannot charge 
 
 an 
 T 
 
 -r' th 
 
 ei 
 
it upon hit God ; iho guilt fiilU upon himself, bccaune 
 lt« conunitU'il l\w iramfKn^mun ; Of it i# ufritten~-the 
 soul that ainmth, it nhall dtr. And, again :—thfy 
 thall »ay no more, the t\uhrr» have eaten a aour 
 grape, and the chitdren't teeth are set on edge. Hut 
 evert/ one shall die /(^r his mm sin: every man that 
 eateth the sour grape, his teeth iJtail he set on edge. 
 
 Every iiniuT luw power to obey God uiid let the 
 fiubiddeu object uloiie. The Tenipt««r cannot compel 
 him to choose it. Hi* pairents tlid n(»t, they could not, 
 force bin will. And by wlmt possible nu'thod could 
 Ailam rewbdown the h)nf< line of bin ponterity t<) the end 
 of time and crippU" them all in their free agency ! cut 
 titeir tVeeilom of will in two, and leave theW the worno 
 half— the half which choos('8 evil by nece««ity 1 cripple 
 and cut in two the ability of free agents not in existence ! 
 The folly of such a notion i» enough to condemn it, 
 I* though it had no more. To^ast the blame of our 
 erftnity to God on our nature^w just to ca«t it on Go«l 
 the author of our nature. The attempt is in vain. The 
 guilt of sin Vdl fi*«t«n only upon the sinmr. Conscience 
 knows this :\tlie sinner himself knows it : he may deny 
 
 ^ it if he can. \ 
 
 2. It may legitimately he inferred from this view of 
 the subject, thatjnen are free agents — By the preced- 
 ing remarks it is made to appear, that as men come from 
 the creating hand of God, they are perfectly able to 
 choose between holiness and sin : between obedience and 
 disobedience : between the forbidden and inferior object, 
 'aiid the will of Him who is at once our Maker and our 
 \ Lord. Full, and competent, and uncrippled power is 
 ascribed to every individual. All men are, therefore, 
 free agents. This is that irreprehensible and glorious 
 doctrine, expressed thus in the Westminster Confession 
 
 of Faith : " God hath endued the will of man with 
 
 that natural liberty that it is neither forced, nor by any 
 

 
 HbdolutO lltiCOIN^ of III 
 
 H« ill u /rSraffntt. 
 
 1 k'': 
 
 nhiolute nfceuity of nature, dttermimd to good 
 
 erii." — (Jlitt|>. ix. ' 
 
 On no Mtlit^mo hnt thin can nu*n h« <*»to|rn<l 
 agentJi. DiiiiiiiiMh but by on«t iota thtnr ability to choo«i> 
 lH>tw«M>n g<M)(i an<l <*vil, hihI th«7 uro notWVuu Of^ontM. 
 What kind of u bubuwn would that bo vvbii^h coubl ntit 
 go doirn m wtdl ai up ( and up m woU um d<wir? 
 What kind of a fr«'o og<»nt would ho b«s who rouid <inly 
 rhooMO Gvil ? ^^ln ix not forr«'d ; invitln^r ix \w by any 
 
 nuturn coniiudled to good or evil. 
 tliM action* uro N|»ontan«MHix. 
 Thei/ arekis ouhl. NcitluT f«dh>w-niun, nor «levil, nor 
 angel, nor omnipotence itnelf ««v»»r intorfcrcM to fi»rc«» or 
 comptd him to act. He actu freely, and by bin own 
 fon^ent. He ii neither ulave, nor priMoner. He iit tbo 
 cfeatiire of God : biii highent endowment in bis nmo-* 
 erce«i freedom of action : be can <h> good, and he can 
 do evil : he p»ii obey God, and be can break \m eoni> 
 mandmentH. 
 
 3. It may kfjujimauly he itifc^ffUj^Afhls t^^ 
 the subject, that the true ^^''wKSfflKr^'"'^ ***'* 
 Saviour, U that they have individually tratm/resaed 
 the law of God. » 
 
 If we would believe ifome, men need a Saviour be- 
 raUBe they are guilty of or/<//»a/ .¥1/1. Others express 
 8hem»t*1ves as thougli wo needed u Saviour,' because we 
 are ]l^x4ii the likeness of our parents. Others still 
 repre^ht our need of a Saviour to arise from (mr want 
 of free agency, which they say we lost in the fall of 
 Adam. Another party will have it, that men cannot 
 obey the law, and therefore they need u Saviour to save 
 them from its penalty. / 
 
 What can be meant by priginal sin in this connec- 
 tion, it is for those who use that language to say ; but 
 if they mean the first sin of Adam, men are no/ guilty 
 of that sin; and therefor^ they do not need a Saviour 
 
 i 
 
 
 ' 
 
 / 
 
 
 ■ .I- 
 
^ "^ 
 
 ^ 
 
 III 
 
 „,„,U S<.vi«..r t.. .I.>liv.-r hi,., iro... .to i«i.,aiy-»f -» 
 If l„ !„• l«,n, H. .I.O lik.....« ..I ."ir l-ir..." '• l"«- 
 
 Krl.m ..f u... ...w ..f <j»a. .I..-. ...Hy «| "J*^^ 
 
 .l..|iv..mn™ IV.m. it. ,mni.l.n..M.I , l.-.t the «. .^<"r... 
 
 i.,.„.,.„t' for i.-i.« i".r.. ". «i"' """I-" ;" •"."";^„ :X 
 
 1.U .«.«i.U...lin« .l.« full of A......:,... |n...U 
 
 Zltnco i. wit.,.-. If « " »"'" »"" """ '*""": r 
 
 „e«U Saviour for liny TOU.O... r r..* i, - 
 
 fal«." ...,a tl,-r«f"r« this .-..."-..t b. ll,o «•««... why »!.« 
 >h<>ihli.iK of hhnMl in ri'<|..ii.'il. 
 
 Why «...:!. .".>•"."• ""'I'^ .g».,,l,l.,.„„o.."...«»^- 
 
 LhI tl... eo,.ve™..„ of n,..„. it ,. "" ,„y l'""'";" « "* 
 
 iZ .«..Bht then. .- in ...y cti,"..;;,." "" '.'K™'-;;;^ • 
 
 , lir tUvour: gr™. .IW....--. f"" ""» '■'•"";,'l" ,;,^ 
 
 » K"ll wl.«n gre„. n..n, fi.ll »«" .■'■••■'•. '7 '»"«• 
 tTbeforo .h,.y ' r. wilHnK t" ,fi." <"'' "' ^ *'- 
 .' Great men ,.re .,ot i.l.«»y. »i«-. - J""- "''''"• -'• 
 
 If thl* notions be inai...ui..ca for tl«> pnr,,«.e of 
 ™nvi..d.,? i»en that they need a S«v,»«r_^>»w uwk- 
 ^i, holre,.nWve! Wa. thk the apostoUc raetho. 
 rf o...»e..di.gthe truth to the e««..ieu.c. «t me., r 
 
 Di hey l.re.^1' »'»" """«" "«*'•"''' **"'"'" T *" 
 
 "1 orAdam'. original »•'■"' "iJ ^'^^ r" •" ^Jl 
 ryllubleby whiehit.pi.ea.eiU.at we need a» ...terest 
 
 i 
 
 I 
 

 
 I' ( . 
 
 
•■ ■;■ 
 
 in the Redeemer, because we arc born in the likenets of. 
 our Parents ? Were they ever known to say that 
 man's free agency was curtailed, crippled, cut in two, 
 and lost in the fall, a!nd that we cannot obey the law of 
 God? Is the memory of the Apostles to be insulted 
 by the imputation of such clumsy, ill-conditioned, be- 
 wildered, and bewildering sentiments as these? By 
 such presentations of truth did they ever seek to reach 
 the consciences and convince the uiiderstandings of their 
 hearers? How .preacheu Peter on the day qf Pente- 
 cost ? Th.it his hearers yere guilty and in danger of 
 perishing for a sin which th(^y never committed ? That 
 because they were born men and women, in the likeness 
 of their parents, they mUst believe in Christ, or suffer 
 the wrath of God tor ever? And how preached the 
 
 , Apostle of the Gentiles on Mars-hill ? And what 
 were his arguments, when he reasoned before Felix of 
 righteousness, temperance, and a judgment |o come ? 
 Did he tell Felix then that free agency was lost in the 
 fall? -That men are not able to keep the command- 
 ments of God ? That he wjte guilty of original sin ? 
 
 . Was this the preaching which made that wicked rnau , 
 tremble ? which awoke the thunders of his conscience^ 
 and made the lightning of cunviction^a«A and burn to 
 his inmost soul ? Such preaching preached never the 
 Apostles. Undet its influence their hearers had fallen 
 into a deep" spiritual slumber/ Such preaching is in no 
 manner adapted to convict or convert the sinner ^ and 
 therefore they ^eyer employed it. <In their spiritual .'^. 
 warfare, they fought with another sword— of sharper 
 edge, a Damascus blade. This sword did pierce the 
 
 "heart; for on its glittering point was written — Thou 
 
 art the man, Evefy man'» need of a Saviour was 
 
 made to rest on the fact, that every man had in his 
 
 own person violated and opposed the will of God. 
 
 Reader ! this is awful truth ; it is humiliating truth v 
 
 It IS 
 
 Thou 
 
 needs 
 
 thee I 
 
 be thi 
 
 heart 
 
 disqu 
 
 has r 
 
 deedi 
 
 coun 
 
 day < 
 
 OF ( 
 
/■.:■;■:■.■■.. ■ 28: ■■-,■ ■/.■^. ■■■; 
 
 it U truth ,.hich commend, ittelf W *y 7'"™™; 
 Thou liost ,inned against God, therefore thoo mart 
 need, have a Savionr, or there « ^V^Vf •» f ««' 
 thee beyond the judgment. The -»»^*l5"«'";"f' 
 be the day of thy eternal doom 1 T^e. enm.ly of U.y 
 
 heart is aVing of thy .^ pr«l«™K- J''« " "J;^ 
 • Its thee for heaven. God thy Judge 
 
 his to prefer against thee. For the 
 
 me in u.y>ody alone, he will call thee to a^- 
 
 count. Provide t%lf therefore to meet him an the 
 
 day oftrial. SeekI^ interest in Chwst the ^on 
 
 OF' God; fob without it, thou must die. 
 
 disqualifies and uii 
 has no charge hut 
 deeds done in thy 
 
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