present is a state of retribution. It is a sentiment of Scripture, that at the day of judgment, we are to render an account for the deed done in the body. But so far as the penalty of the law is inflicted on sinners in the present life, so far the scenes of retribution are mingled with those of trial and probation. These trials and afflictions are often important means of grace.

Q. If the evils of the present life, be no part of the penalty of sin, is it not unjust for sinners to suffer them?

A. As it would be just for God to execute upon the sinner immediately, the penalty of the law, it cannot be unjust to suspend the execution, that he may give him an opportuni. ty to repent and secure everlasting life; neither can it be unjust in God to send upon him, during this suspension, other evils, which are infinitely less than he deserves. Besides, most of the evils of this life, are employed as means of mercy to convince men of their guilt, and reconcile them to God.

Q. If eternal death be the penalty of the law, was not the declaration of the serpent true-"Thou shalt not surely die ?" and how was the contrary declaration of the Almighty fulfilled?

A. Adam did not die an eternal death, nor did he enter upon such a death it is true; but no thanks to him or the serpent either, because it was justly deserved, and because it was suspended, not as an act of justice, but of infinite grace. As Adam fell under the sentence of eternal death, the great Jehovah had an opportunity to interfere with his plan of grace. But if the penalty of the law were any thing else, if it were not eternal death, and if it were executed upon him; or in other words, if he did die in the day that he ate thereof, then it was impossible for him to be a subject of grace. Justice had no demand against him. He had suffered all that justice required. Howthen could he be abject

of mercy? The death, then, with which Adam was threatened, must have been eternal death, and the moment in which he became liable to its execution, was the moment when the great Redeemer consented to step between him and divine justice.

Scott's Bible.-Hopkins' System.-Dwight's Theology.— Edwards against Chauncey.-Birge on the Atonement.

SECTION VII.

Character of Man.

Q. What was the primitive character of man ?

A. The character of man as he came from the hand of his Creator, was that of perfect conformity to the divine law. So God created man in his image; "In the image of God created he him." a "Lo, this have I found, that God hath made man upright." b

Q. Did man retain his primitive character?

A. In consequence of one act of disobedience, the char. acter of man when viewed according to the law which we have examined, became entirely changed. "Wherefore, as by one man, sin entered into the world." "For if through the offence of one man, many be dead." "For if by one man's disobedience, many were made sinners." c hath made man upright, but he hath sought out many inventions." d

ty?

"God

Q. What are we to understand by total moral depravi

A. It is not meant by this term, that sinners labour under

a Gen. i, 27. b Ecci. vii. 29 c Rom. v. 12, 15, 17, 19. d Ece'. vii. 20.

a want of any natural powers or capacities, to perform what God has required, or that they are as sinful as they can be ; but it implies an entire destitution of holiness, or of any thing that is pleasing to God, and a mind devoted to voluntary and actual transgression. According to this definition, there can be nothing to palliate or justify it. So far as it can be excused or justified, so far it is not blameworthy, and cannot be called moral depravity. After all this is conceded, we frequently hear depravity represented as a nature, that exists in the soul previous to all voluntary action; and for the existence and operation of which, sinners feel no more accountable, than for the height of their stature, or the colour of their hair. How can we avoid, they enquire, acting out our nature? If God has created us with such natures, must it not be expected that we shall exhibit them? All this is urged by many, with an apparent degree of honesty; but it is owing, we must believe, either to a wish to adopt something that will afford them an excuse, or to the indistinctness of their views

on the subject of agency.

Man, with all his faculties, as he came from the hand of God, cannot be considered (aside from his conduct or actions) as either praise or blameworthy. He cannot be blamed for being created. Besides, for God to create that which is unholy, in the being or character of his creatures, is impossible. We have no other standard by which we can distinguish that which is holy or unholy, but the law of God. This requires nothing but voluntary action, and of course can be violated by nothing else. The requirements founded upon this law, never exceed the capacities of the sinner. "Thou

shalt love the Lord thy God, with all thy mind and strength." Accordingly, the Apostle tells us, that "Sin is a transgression of the law." Now, whatever God has implanted in our natures by creation, is his conduct, not ours; and we find not

any intimation in the Bible in which we are required to repent of what we are by creation; but of what we have done. We are to be judged according to the deeds done in the body. Now we do not mean by action, merely those decisions of the mind which command the body, but all its movings, from the most incipient to the most imperative, which are either in approbation or disapprobation of the various moral objects that come before us. For these actions, and for these only, we are accountable,

Further, if the guilt of sin do not consist in the nature of the action,or if it be sinful only as it springs from a sinful cause,then it will be easy to show that it has no existence. The first sin it must be plain, whatever be our views of its origin, could not have had a sinful cause. It would suppose a sin before the first. Besides, if sin be blameworthy only as it springs. from a sinful cause, and if we are created with an unholy nature, the consequence we have already mentioned, must follow, that we are blameable only for our creation. This view of depravity is directly opposed to common sense, as well as to the Bible.

Again, it is universally admitted, that in order for men to be accountable, it is essential that they be voluntary, or free; but we cannot conceive how it can be essential that they should be voluntary, unless they are voluntary in that for which they are accountable. On the whole, to suppose that sin, or depravity, to consist in any thing but the voluntary actions of the soul, is to impeach the character of God, and render every species of human government unjust. When therefore, we speak of total depravity, we would be understood to mean that the heart of man, is entirely destitute of holiness and devoted to actual transgression.

Q. What evidence have we that all mankind are by na tare, thus totally depraved ?

A. However humbling to the pride of men this doctrine may be, we are furnished with evidence of its truth as decisive and as convincing as that which attends any subject of a moral nature.

1. By comparing the conduct of men by nature, with the law, the standard of moral conduct, which we have already examined; we cannot but be convinced of the truth of this doctrine. "Thou shalt love the Lord thy God with all thy heart, and thy neighbour as thyself." This is the rule by which we are to determine our characters. If there be no compliance in the heart, with this rule, there is nothing in it that is pleasing to God. We know that there is scarcely a stronger propensity in the human heart, than that by which men are led to judge as favourably of their own characters as they can; still, however strong may be its influence, we cannot perceive, how men can, for one moment, contrast their conduct and feelings with this rule, without a thorough conviction, that they are wholly depraved. If they apply the same meaning to the word love, as when it is applied to other objects, how can they but be convinced, so long as they murmur at his commands, dread to view him as present, and never contemplate his character with pleasure; how can they but be convinced, that according to this rule, their hearts are entirely depraved ?

2. There are some declarations of Scripture, which were spoken in circumstances that render them as testimony peculiarly important. Some passages of this kind, we have already quoted. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." a This declaration was made, soon after the apostacy of Adam. It is said to be the result of what God saw; and the terms are

a Gen, vi. 5.