frame did not seem to
him an abnormal event caused by the contingency of sin. We refer
to his doctrine of two bodies, the "outward man" and the "inward
man," the "earthly house" and the "heavenly house," the "natural
body" and the "spiritual body." Neander says this is "an express
assertion" of Paul's belief that man was not literally made mortal
by sin, but was naturally destined to emerge from the flesh into a
higher form of life.3 Paul thought that, in the original plan of
God, man was intended to drop his gross, corruptible body and put
on an incorruptible one, like the "glorious body" of the risen
Christ. He distinctly declares, "Flesh and blood cannot inherit
the kingdom of God." Therefore, we cannot interpret the word
"death" to mean merely the separation of the soul from its present
tabernacle, when he says, "By one man sin entered into the world,
and death by sin; and so death passed upon all men." On the other
extreme, the fully developed Pelagian the common Unitarian holds
that the word "death" is always used in the arguments of Paul in a
spiritual or figurative sense, merely meaning moral alienation
from God in guilt, misery, and despair. Undoubtedly it is used
thus in many instances, as when it is written, "I was alive
without the law once; but, when the commandment came, sin rose to
life, and I died." But in still more numerous cases it means
something more than the consciousness of sin and the resulting
wretchedness in the breast, and implies something external,
mechanical, visible, as it were. For example, "Since by man came
death, by man came also the resurrection of the dead." Any one who
reads the context of this sentence may see that the terms "death"
and "resurrection" antithetically balance each other, and refer
not to an inward experience, but to an outward event, not to a
moral change, but to the physical descent and resurrection. It is
certain that here the words are not employed in a moral sense. The
phraseology Paul uses in stating the connection of the sin of Adam
with death, the connection of the resurrection of Christ with
immortal life, is too peculiar, emphatic, and extensive not to be
loaded with

3 Planting and Training, Ryland's trans. p. 240.

a more general and vivid significance than the simple unhappiness
of a sense of guilt, the simple peace and joy of a reconciled
conscience. The advocates, then, of both theories the Calvinist
asserting that Paul supposed sin to be the only