But though many intelligent Orthodox teachers and believers do now reject the imputation of Adam’s sin, they admit what is just as false and just as immoral a doctrine. They make us _guilty_ for that part of sin which is _depravity_, as well as for that which is _wilful_. Whatever, either of moral good or moral evil, proceeds from our nature, and not from our will, has no character of merit or demerit. The reason is evident, and is stated by the apostle Paul. We are only guilty for what we do ourselves, we are only meritorious for what we do ourselves: but what our nature does, we do not do. “Now, then, it is no more _I_ that do it, but sin that dwelleth in me.” Professor Shedd, late of Andover, some years ago published a very able essay in the “Christian Review,” the title of which was, “Sin a Nature, and that Nature Guilt.” This title is a sufficient refutation of the essay. A man could not utter a more palpable contradiction, if he said, “The sun solid, and that solid fluid,” or, “The earth black, and that black white.”(14) There are two kinds of moral good and two kinds of moral evil, which are essentially different. The two kinds of moral good may be named _moral virtue_ and _moral beauty_; the two kinds of moral evil may be named _guilt_ and _depravity_. Now, so far as goodness proceeds from a beautiful nature, it is not virtuous, and so far as sin proceeds from a depraved nature, it is not guilty. We can conceive of an angelic nature with no capacity of virtue, because incapable of guilt. We can also conceive of a nature so depraved as to be incapable of guilt, because incapable of virtue. § 6. Examination of Romans, 5:12-21. The famous passage in Paul (Rom. 5:12-21), which is the direct scriptural foundation claimed for the doctrine of Adam’s fall producing guilt in his posterity, is in reality a support of our view. The only other passage (1 Cor. 15:22) where Adam is referred to, declares that we all _die_ in him, but by no means asserts that we _sin_ in him. The passage referred to runs thus (Rom. 5:12-18):— Verse 12: “As by one man sin entered into the world,”— (Paul here refers to the fact that sin BEGAN with the first man.) “And death by sin;”— (By means of the sin of one man, _death_ entered.) “And so death passed upon all men, for that all have sinned.” (Rather “death _came upon_ all men, _because_ all have sinned.” The Vulgate has here _in quo_, “in whom;” that is, in Adam. So Augustine. But even those who, like Olshausen, contend for Augustine’s views, admit that ἐφ᾽ ῷ here is a conjunction, equivalent to _because_, and not a relative.) The next five verses (13, 14, 15, 16, 17) constitute a parenthesis, and refer to an objection which is not stated. Some one might say, “How could all sin, from Adam to Moses, when there was no law till Moses? and you, Paul, have said (Rom. 4:15), that ‘where there is no law there is no transgression.’ ”