opportunity for repentance. Logically, therefore, the infant is converted by the mere act of dying. We presume that no Orthodox theologians would assert this; and yet we really do not see how they can avoid the conclusion.

But why is it any worse for children to be damned in consequence of Adam's sin than for adults to be damned? Orthodoxy assures us that in consequence of Adam's sin we are born depraved. Dr. Duffield, stating and defending the doctrines of the New School Presbyterian Church (Bibliotheca Sacra, July, 1863), says that Adam subjected his posterity to such a loss that they are born without any righteousness, are exposed to the consequences of his transgression, and all become sinners as soon as they are capable of it. He quotes with approbation from a protest of the New School minority, in the General Assembly of 1837 (which he calls a document of great historic value), an assertion that "by reason of the sin of Adam, the race are treated as if they had sinned ;” and from another document of the same school which says, that " we are all born with a tendency to sin, which makes it morally certain that we shall do so." Now, we do not see why it is any worse to send infants to hell because of this depraved nature, than to send grown persons there who have sinned in consequence of possessing such a depraved nature. If it be said that adults have had an opportunity to repent, and have not accepted it, we reply, that to the mass of mankind no such opportunity is offered; that, where it is offered, no one has the power to accept it, except he be one of the elect; and that at all events, since infants are sure to be saved, and a very large proportion of adults are very likely to be lost, death in infancy is the most desirable thing possible. According to this doctrine, child-murder becomes almost a virtue.

The radical difficulty in all these theories consists in refusing to apply to God the same rules of justice which we apply To do so implies no irreverence, but the highest

to man.

reverence. There is nothing more honorable to the Almighty
than to believe him to be actuated by the same great princi-
ples of right which he has written in our conscience and
heart. Those laws of eternal justice, so deeply engraven on
the fleshly tables of the heart, are a revelation of the charac-
ter of God himself. If we think to honor him by rejecting
these intuitions of the reason, and by substituting for this
divine idea of a God of justice that of a being of arbitrary
will, who is under no obligations to his creatures, we deeply
dishonor the Almighty and fatally injure our own character.
From this perverted view of God comes a cynical view of
man. When we make will supreme in God, we legitimate
all tyranny and contempt from man to man.
the state of things described by Shakespeare:-

"Force should be right, or, rather, right and wrong
(Between whose endless jar justice resides)

Then comes

Should lose their names, and so should justice too.
Then everything includes itself in power,
Power into will, will into appetite;

And appetite, a universal wolf,

So doubly seconded with will and power,
Must make perforce a universal prey,

And, last, eat up himself."

Shakespeare, Troilus and Cressida.

CHAPTER VII.

CONVERSION AND REGENERATION.

§ 1. Orthodoxy recognizes only two Conditions in which Man can be found.-Orthodoxy knows only two states in which. man can be found. Man is either in the natural state, and then he is totally depraved; or he is in the supernatural state, in which the chain of sin has been broken. He is either impenitent or penitent, either unregenerated or regenerate, unconverted or converted, a sinner or a saint.

There is no gradation, no shading off, no twilight between this midnight gloom and midday splendor. To the common eye, and in the judgment of their friends and neighbors, the people who enter a church seem of all degrees of goodness; and every one has good and bad qualities mixed up together in his character. But, as the Orthodox minister looks at them from the pulpit, they instantly fall into two classes, and become " my impenitent hearers," and "my penitent hearers."

Moreover, it is assumed that the distinction between these two classes is so marked and plain, that it can be recognized by any one who will. Orthodox people inquire, “Is he pious?" just as they would ask, "Is he married?"

Again, the change from one state to the other is assumed to be so distinct and marked, that he who runs can read. One may say to another, " Where were you converted?” just as they may say, "Where did you go to college?" "Where were you born?" said an English bishop to Somerville, the Methodist preacher. "In Dublin and Liverpool," he answered. "Were you born in two places?" said the bishop.

666

'Art thou a master in Israel, and knowest not these things?"" replied Somerville.

On the other hand, it is quite common among Liberal Christians to doubt the reality, or deny the importance, of such changes altogether. With them the Christian life consists, not in change, but in progress. In the Christian course, Orthodoxy lays the main stress on the commencement; Liberal Christianity, on the progress. The one wishes you to begin the journey, without seeming to care whether you go forward: the other urges you to go forward, without inquiring whether you have begun to go. According to one, Christianity is nothing but a CRISIS; according to the other, nothing but a DEVELOPMENT.

§ 2. Crisis and Development. Is there any truth in this Orthodox view of man? anything essential, substantial, vital? And is there any formal error? If there is, what is it? Is Christianity crisis or development, or both?

Common sense and the analogies of common life must answer, "Both." If Christianity is a life, it must begin with a birth; if a journey, it cannot be taken except we set out; if an education, we must determine to commence the education; if labor in God's vineyard, we must go into the vineyard, and begin. There are only two classesthose who are alive, and those who are not alive; those who are taking the journey, and those who have not yet set out; those who are studying, and those who have not yet begun to study; those who are at work for God, and those who are standing idle. The distinction into two classes seems, therefore, substantial and real. It does not follow, to be sure, that these two classes can be distinguished so easily by the eye of man; but they certainly can be by the eye of God. Nor does this primary distinction interfere with other distinctions and many degrees of difference-greater or less differences and degrees of progress, usefulness, goodness. Nor does it follow that those who are now on the right side

may not change again to the wrong, and again to the right. There may be conversion, and re-conversion; but that, at any moment, every person must be either endeavoring to do right, or not so endeavoring, is evident. This view is confirmed by the New Testament: "No man can serve two masters."

That in the religious life there should be both crisis and development, accords with the analogies of nature. The seed lies in the ground in a dormant state, perhaps for a long period. After a time comes a crisis; thrills of life vibrate through it; the germ is stirred; it sends its roots downward; its stalk pierces the mould, moving upward into light and air. After this great change, there comes a period of progress and development. The plant grows; its roots multiply; its stalk ascends, and divides into leaves. Then there comes a second crisis. The plant blossoms. In the course of a few hours, after weeks of growth, the bud bursts into beautiful petals, surrounding the delicate stamens and precious pistil. Then there comes a second long period of slow development. The petals fall, and the fruit slowly swells through many weeks of growth. At last there comes a day when the fruit is ripe. Yesterday it was not ripe; to-day it is. This is the third crisis. And so, in human life, long periods of development terminate in critical hours - the seeds of another long growth. So it is in other things; so also in religion.

§ 3. Nature of the Change. The next position of Orthodoxy is, that man, in the second or regenerate state, is a new creature. It asserts the change to be entire and radical, and the difference immense. Not only the whole direction of the life is changed, but the motive power is different, and the spirit different. Instead of ambition, there is content; in the place of sensitive vanity, there comes humility; instead of anxiety, trust in God. The burden of sin is taken away; the sense of our unworthiness no longer torments us;