made without it, wherein was the permission of sin on his part, inconsistent with his character ?

It will not be denied, but that he had a right to place them on trial; of course, he was not under obligation to prevent their fall; and if his wisdom is such that he can make the restoration of one to his favour, an occasion of higher joy in heaven, than the preservation of ninety and nine otherwise could have been; wherein was the permission inconsistent with his moral perfections? Moreover, this objection is to be answered in another way. Is the doctrine of total moral depravity taught in the Bible? We trust that we have shown that this question must be answered in the affirmative, if we have any regard to candour or to truth. The Bible stands upon its own foundation, and it certainly will not be supposed that God has revealed doctrines for our faith, inconsistent with his character.

Q. Is not this doctrine inconsistent with free agency?

A. This doctrine, as we have explained it, so far from being inconsistent with the agency of men, is of itself, a conclusive proof, that they are free. Upon what principle are they under obligation to obey the commands of God, if they are not free? If they were not perfectly voluntary, it would not be possible for them to be depraved. It is taken for granted by many, that so far as we are depraved, we are not free; whereas, the very reverse is true. What is there

in the nature of sin, that is more inconsistent with liberty of action, than holiness? And why may we not as well deny, that a perfectly holy being can be free, as one that is perfectly sinful? ›

Q. If sin consist only in the voluntary act of the soul, how can infants be sinners?

A. It is generally considered that the answer to this question is one of the most difficult in the whole system of theolo

gy.

That infants are treated as sinners, is generally admitted. They are visited with sickness and death. "By one man sin entered into the world, and death by sin, and so death hath passed upon all men, for that all have sinned." a Their death, it is plain from this passage, is evidence that they have sinned. Some endeavour to maintain that they are guilty of the sin of Adam; and others, that they inherit a nature from him, which is the cause of all their sinful exercises. But we can derive no relief for ourselves by making them guilty in that, in which, they are no more active or voluntary, than in the colour of their hair; or by supposing that they sinned. five thousand years before they existed! We have already offered our objections to both of these opinions. But what evidence have we, that they may not be actual sinners, as soon as they are born? It must be supposed that they possess all the faculties of soul, that are possessed by adults, or they cannot be moral beings. If the faculties, though feeble, be not entire, we cannot conceive how they can be moral beings; of course, we cannot conceive how they can be the subjects of rewards or punishments. It is universally conceded by those who beйeve in the Bible, that there will be none of our race received to heaven, but through the mediation of Christ. But surely we cannot suppose that they can be pardoned through his blood, when they are so far from being moral agents as not to possess an entire soul. But if it be granted that they are in the possession of all the faculties of the soul, it will be impossible to prove that they are not capable of moral action They must be as capable of exercises according to the strength of their faculties as adults. These exercises must have a nature, and that nature must be either in conformity to the law, or opposed to it; and it is as easy for the Deity to discover which, as in the most prominent ac

tions of adults. It is supposed by many, that no being can be guilty of violating a law, who does not possess a knowledge of that law. But if this be true, the heathen cannot be guilty of sin, as they know nothing about the law: And yet the Apostle tells us, that as many as have sinned without law, shall perish without law. He also observes, that "When the Gentiles, which have not the law, are a law unto themselves; which show the work of the law written on their hearts." a It seems to be distinctly conveyed by this passage, that in some sense, the law is written upon the heartsof all men by nature. Dr. Scott, in explaining this passage, remarks, "The fragments of the law, which had been originally written in the heart, exciting their influence, by a natural sense of right and wrong, appeared in their works." most plausible objection that we recollect to have seen to this view of the subject, is, its supposed inconsistency with the doctrine of total depravity. But does an impression of right or wrong, written upon the mind, with which there is no conformity in the heart, indicate or exhibit any thing that is pleasing to God, any more than if it were written upon a leaf of the Bible? And though, in some things which refer to external conduct, they should comply with its dictates, it would be no more evidence of love to God, than similar conduct in those who have a knowledge of the law.

The

Again, it is objected by others, that the impressions of right and wrong on the ininds of children, seem to be perfectly ac cording to their education. They are no doubt, to a great extent under the influence of education, but not entirely; if they were, it would be as easy to convince them, that, one thing is as right, as another; that it is as right to steal, as to bestow alms upon the poor. This it is believed, every person must see, does not correspond with fact. There is no doubt, but that this impression, whatever it may be, is more and

a Rom, ii. 12, 14, 15.

more obliterated by a life of sin; and of course, the renewal or regeneration of the sinner, is represented under the metaphor of writing the law upon his heart, and ensuring to it his obedience.

On the whole, it is plain, that something of this kind exists, and that children are moral beings, capable of moral actions, as soon as they possess entire, the faculties of the soul.

We are the more confident in this opinion, as there is no other, which upon any just principles of interpretation, can be reconciled with the Bible. "The wicked are estranged from the womb, they go astray as soon as they be born speaking lies." a "For vain man would be wise, though man be born like a wild ass colt." b To this, we may add, that the conduct of children, corresponds with this account. The first of their conduct, from which we can perceive the character of their hearts, is always such, as indicates an aversion to God, and every thing of a holy nature.

Hopkins' System.--Dnight's Theology.--Park-Street Lectures.-Dr. Wood's Letters to Unitarians.—Triangle.

SECTION VIII.

Atonement.

Q. If the demerit of sin be everlasting death, and if all mankind by nature, are dead in sin, why is the execution of justice suspended?

A. It is on account of what is usually denominated the atonement. By the atonement, the way is prepared for the offers of pardon and salvation to be made, and the execution a Ps. viii 3. b Job xi. 12

of justice to be suspended, so that sinners may have an op-. portunity to accept of them. "He that believeth not, is condemned already." a It is plain from this passage, that ac *cording to the language of justice, every sinner is under condemnation; and it must be owing to mercy or grace, that he is spared. In the parable of the fig-tree, our Saviour represents justice as demanding the immediate execution of the law, and mercy, as pleading for it to be suspended. The reason why mercy pleads that the execution might be stayed, is that the sinner might have an opportunity to repent and secure the favour of God. b

What do we understand by the atonement?

A. By the word atonement, is generally understood, a full reparation made for the commission of some crime, or the neglect of some duty. In some cases, this reparation may be made by the guilty themselves, but in others it is not pos sible. When a man has violated the principles of commutative justice, and has not punctually met his engagements, he may afterwards atone for his neglect, by giving his creditor ample satisfaction. But in the case of sin. it is impossible for the sinner himself to make reparation. When an offence is committed against a government, in order that the offender may receive pardon, the government has the same right to require satisfaction as an individual. Sin is a crime committed both against God and his government. As God has a just demand upon every sinner for the affection of his heart, and for the improvement of his time and talents, when he has once violated his law, if he were perfectly obedient ever after, as it would be nothing more than his duty for that time, it would never make reparation for past guilt. Now if an atonement be made for the sinner, it must be made by some other being. That being must be able to make reparation to

a John iii. 18. b Luke xii 6-10.