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I*,

HUMAN

ij^raritg Md ^JitaWUtg

' REV. GEORGE JOHNSOisr,

LOWER HORTON.*

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" I also will show my opinion." — Job.

HALIFAX, N. S. :

DAILY REPORTER AND TIMES STEAM BOOK PRINTING ESTABLISHMENT.

18 7 7.

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HUMAN

'N\i

DEPRAVITY AND SALVABIUTY.

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33 Y

REV. GEO. JOHNSON,

IX)AVKR l^ior? roK.

I also will show my opinion." — Job.

HALIFAX.

DAILY REPORTEU AND TfMES STEAM PRINTING FSTABLISHMENT.

1877.

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HUMAN DEPRAVITY

AND

SALVABILITV

By Adam's traiisrrrcs?I();i man is (l'<|/iy faUi-ii mid di3-
pravcd. He has lost the mor;d ima<;e of do!. This imauc is
not only hecome defaced, hut is uMcriy oliliuM-atoil. It is
erased from the luiman soul. Ifc no hnij^cr resemhhis (}od in
righteousness and holiness, and hoars iio roal likeness to him in
knowledge, dominion and |)o\ver. Ilo has h)st that essential,
substantial, real and perfect lesemhlunco lo the Divine liein^,
in which ho was originally created. He wlio wis made holy,
pure, free from imperfection, and declared l>y («od " veiy
good," has become a fallen, depraved sinner. alienat<Ml from
God, and exposQd to 'lis displeasure and wrath. Ih^ has lost
the image, peace, favor and enjoyment of thxl ; is liidde to
death temporal and eternal ; is wholly destitute of that primi-
tive righteousness and holiness in which he was creiited ; and
has become subject to sorrow, pain, sulferin;^', sickness and
disease, lie brings with him into the world a di'j)ravcd, sinful
nature, inclined to evil and adverse to good. His will is op-
posed to the will of God ; his passions and apfietites are earthly,
sensual and devilish ; and his affections are placed ou, anil he
is pleased with, the things of time and sens(^ flo is then a
fallen and fearfully depraved being !

In proof of these statements let us cari'fully examine the
doctrine of

HUMAN DEPR.WITY.

On a subject of such vast importance we can oidy l>e [iropcrly
guided by the infallable Word of (jod. To the Law and the
Testimony, to the declarations of the iVivino l]i!ing, we must
scrupulously attend, in order that we may ascertain the mind
of the Most High.

»v

37^1J>'

«■

•

III Scripture it is said, " Adam begat a son in his own like-
ness, after his imago." (Gen. 5, 3.) Adam being a fallen
and corrupt sinner, he begat a son in his own image, depraved,
sinful, defiled, frail, mortal and miserable, liable to sorrow,
pain, sufTering and deatii. He was a sinner like himself, de-
generate, corrupt, guilty and obnoxious to wrath. It was im-
po^siblo tliat ho who was impure, fallen from the Divine image,
with a nature wholly depraved, could beget a pure and holy
oll'spring. This is as impossible as that an impure fountain
should send forth pure water, or that a cause should produce
olFects perfectly dissiir'lar from itself.

" God saw that every imagination of the thoughts of man's
heart," or soul, " was only evil continually," (Gen. 6, 5), and
that " from his youth." (Gen. 8, 21). Tlie embryo of every
thought, the conception of every idea, with all the perceptions,
sensations, purposes, motives and desires, are only evil. The
fountain, the soul, the source of these affections, is perfectly
poisoned, and that without any mixture of good. The whole man
is polluted, and that continually. In a state of nature there is
no good in him: the stream of sin is full, strong and constant.
And this depravity he develops from Ids youth. He brought it
into the world with him, being conceived and shapen in it, and
ho manifests it from his very childhood. It is therefore justly
afiirmcd that man has a depraved nature, and the imaginations
of his heart are " evil from his youth."

David says, " Behold, I was shapen in iniquity ; and in siu
did my mother conceive me." (Ps. 51, 5.) He was born, as
aie all Ihc human race, with strong propensities and dispositions
to sill. Ho was, as well as all others, the corrupted, degenerate
olfsijriiig of corrupted, degenerate parents. This shows the
source whence transgressions proceed. The sinful principle
diffused itself through the whole, so that the body and soul
grew uj), and came into the world, in a state of spiritual cor-
ruption and moral imperfection. From this evil fountain flow
all the foul streams of iniquity.

Again : " The wicked are estranged from the womb; they go
astray as soon as they be born, speaking lies." (l*s. 58, 3.) The
wicked^ or fallen men, are estranged from God, and from all
godliness, /row ^/t? womb. From their tender years, or rather
strictly and properly, from their birth : their very natures and
principles are corrupt even from their infancy : they arc the
wicked offsjiring of sinful parents. They go astray by actual
sins, the fruit of their original corruption, as soon as they are
ho^n — as soon as ever thoy are capable of the exercise of reason,
and tiie practice of sinning." — Benson. These words then
prove that man is " alienated from the life of God," from the
time of his coming into the world. From the time of his birth,

mi like-
a fallen
opraved,
sorrow,
iself, (Ic-
was im-
) imago,
lud holy
bun tain
produce

f man's
5), and
of every
3options,
a. The
perfectly
lolo man
there is
constant.
Dught it
it, and
re justly
[inations

d in sill
born, as
positions
generate
ows the
)rinciple
md soul
ual cor-
ain flow

they go
3.) The
from all
r rather
ires and

aiu the
•y actual
thei/ are
r reason,
ds then
from the
lis birth,

ho " know not the way of truth," neither can ho, unless he is
" born of God."

"Who can bring a clean thing out of an unclean ? Not one."
(Job 14, 4.) It is the common and inevitable lot of oveiy man
who descends from sinful parents, and being thus infected with
original corruption, to bo unavoidable unclean. It is as im-
possil)le for clean children to come from unclean jtarcnts, or
clean pertormancos from an unclean principle, as for pure
streams to proceed from impure fountains, grapes from thorn?,
or figs from thistles.

Dr. Adam Clarko says, " The text refers to man's ori'^innl
and corrupt nature. Every man that is borii into the world
comes into it in a corrupt or sinful state. This is called original
sin ; and is derived from fallen Adam, who is the stock, to the
utmost ramifications of the human family."

Here Job humbly acknowledges lils total sinfulness ; and con-
fesses that he dosorved the judgment, which he prays God not
to inflict.

Again: " What is man that he should be clean ? and he that
is born of a w(minn, that ho should be righteous?" (Job 15,
14.) What is weak, frail, sickly, dying, imperfect, miserable
man, that he should be dean ? Is it possible for him who is
born of fallen, sinful parents, and has derived from them a de-
praved, infirm, corrupt nature, to be pure in the sight of an
infinitely holy God? Can ho be riyhtenis in his nature, in his
own eyes, or in the eyes of others, and especially in the sight of
the Just and Holy One ? Many passajies of Scripture represent
man, by natural birth, in a state of defilement ; and that every
human being born in the world is morally polluted.

Job says, " Vain man would be wise, though man be born a
wild ass's colt." (Job 11, 12.) He is untamed, fierce, un-
tractable, wild, hard to be subdued or brought into subjection.
As to spli'itual things he is ignorant, apathetic, stupid and in-
sensible. He has no relish for them ; but is heady, conceited
and ungovernable, supposing himself to be free like the wild
ass's colt. vSuch is man from his birth. This evil is now
natural, hereditary, and common to all men.

Solomon says, " Foolishness is bound in the heart of a child."
(Prov. 22, 15.) This foolishness refers to inbred corruption,
and depravity of nature ; to an indisposition to what is good,
and a strong propensity to evil. It is bound up in the heart of
a child; is fixed and settled there; being born witli him, and
rooted in his very nature. It is, as tlie original signifies, fast-
ened to him, as it were, by strong cords, firmly or deeply fixed
in his inmost nature, pervading, subduing and degrading the
pQwers, faculties, feelings and acts of the soul.

^IF

I I

(lod usf-orts that " the children of men" aro "ullgouc aside,
arc altogether become filthy : none doeth good, no, not one."
{Va. 14, 3.) Or as the Apostle expresses it: "There is none
righteous," in his natural state, " no, not one." Every soul
therefore is " guilty before God." (Rom. 8, 10, 19.)

And " that which is born of the flesh is flesh." (John 3, C.)
This is a natural and inevitable result. Like begets like. The
plant will ever be of the nature of tho seed that produces it.
The corrupt tree brings forth corrupt fruit. The offspring are
li!v(! the parents. Depraved parents, therc^'.ic, have depraved
(children. Tliey resemble them not only in their physical and
mentiil natures, bu( also in their moral. Their minds and
Iheir natures aro transmitted with their bodies, by natural tra-
duction. This is evident from facts j^ for children not only re-
^emljlo their parents in physical features, but in mental dispo-
sitions, and also in their passions, affections and evil pr^pcnsi
ties. 'J'hat which is born of the flesh is flesh." Man's deprave •
nature is fleshly, void of tho saving influences of the spirit,
carnal and corrupt, therefore at enmity with the Spirit, and op-
posed to virtue. All who proceed from sinful and corrupt
|)arcnts, are sinful and corrupt. This is natural, certain, in-
evitable !

The native moral pollution or unholiness of infants has been
fully proved by the passages already cited, and must be ad-
mitted by all who correctly understand the teachings of the
Bible. Although, throngh the atonement of Christ, infants
are in a safvalle state, or in a position that they may he saved ^
it does not follow that they are born in a state of justiflcation
or perfect innocence; and that, consequently, they are in no
sense guilty. They are not only depraved and polluted, but,
in a certain sense, they are guilty, not by personal account-
ability, but as involved in the guilt of Adam's sin. This im-
portant truth is evident from scriptnro and facts, and is a
doctrine taught and received by the Wosleyan Church.

The Psalmist says, " I was shapen in iniquity; and in sin did
my mother conceive mo." Wo have already shown that these
words refer to man's original ^epravity, which is the source
whence all sin proceeds. Dr. Clarke states, " I believe David
to speak here of what is commonly called original sin. Tho
sinful principle difl'used itself through the whole, so that body
and mind grow up in a state of corruption and moral imper-
fection." The native innocence of infants cannot be maintain-
ed without positively contradicting this text. Benson adds,
" This verse is generally understood by both Jews and Chris-
tians, and most justly, of what we call original sin."

Again : " The Lord hath laid on him the iniquity of us all.**
(Isa., 53, 6.) Dr. Clarke : " The Lord hath caused to meet

w -rvt t:»*uvemwsi twi.intt!***"

1 gone aside,

), not one."

ero is none

Pjvery soul

Jolui 3, C.)
s like. The
produces it.
)ffspring are
^e depraved
>liysical and
minds and
natural tra-
not only re-
lental dispo-
il pr -opens'
I's deprave '.
the spirit,
irit, and op-
md corrupt
certain, in-

ts has been
must be ad-
iings of the
fist, infants
ay be saved,
justification
' are in no
lluted, but,
il account-
. This im-
s, and is a
jh.

in sin did

that these

the source

ieve David

sin. The

) that body

)ral imper-

) maintain-

iison adds,

and Chris-

of us all."
d to meet

in him the punishment due the iniquities of all.*' Benson :
" Jle hath made to meet on hinty the punishment due for all the
bins of all mankind." Infants arc here included, or olhcrwiso
all only means a part, which is absurd. If the punishment
due to the original sin attached to infants vas not laid on
Christ, he never died for them, so they are safe without a
Redeemer. If infants be included in the passage, whicli is
most evident, thoy arc guilty ; for their " iniquitff was laid
upon Christ."

If Christ suffered for infants, (and who will question this
truth,) it was either for their guilt or their innocence. Where
there is no guilt, there is no exposure ty forfeiture or other
penalty; and a perfect innocent being could not sutler eternal
torment, nor even be punished at all. If infants be in a state
of justification or perfect innocence, it will lollow that the
sutferings of Christ, as to them, were useless. The truth,
however, is, they not only come into the world with polluted
natures, but are exposed to punishment, and arc therefor*'.
guilty in view of the Law and Government of God, as a conse-
quence of original sin visited upon them i om Adam. This
view of the subject is stated in the New i jstament, "that
every mouth may be stopped, and all the world may become
guilty before God "; for all have sinned ^ nd come sl.jii of liic
glory of God." (Rom. 3, 1',^, 23.) Dr. Clarke buys, " Both
JewB uiii Gentiles stand convicted before God; for all mankind
have sinned against this law "; therefore aii arc " equally help-
less and guilty." Benson adds, '" all have sinned in Adam and
in their own persons ; by a sinful nature, sinful tempois, and
sinful actions." " All men" arc said to be under " condcmna-
tion " for " the offence of one," or by one oflcncc. (Rom. 5,
18.) " All men," here include infants, who are under con-
demnation for the sin of Adam, and are, as a necessary conse-
quence, involved in the guilt of Adam's sin. Who can care-
fully read the fifth chapter to the Romans, and not be con-
vinced that all mankind, of every age, are accounted by God
as sinful and guilty, for the disobedience of Adam V Dr,
Clarke, therefore, justly says, " in or through Adam, guilt
came upon all men."

This doctrine is also evident from facts. By Adam's sin
infants are not only polluted, or bring into the world with
them depraved natures, but they are liable to pain, sufToiiiijj;',
disease, sickness and death. These, we presume, could not be
inflicted upon infants if they were perfectly innocent or pure,
and in no way involved in Adam's transgression. That they
thus suffer is proof sufficient that God does not view them as
Innocent, spotless and pure, bui as fallen, depraved and guilty,
in view of His law and Government, in consequence of original

( i 'fH"m'

■■

sin being visited upon tliera. " By one man," Adam, " sin
entered into the world," — (Rom. o, 12,) his transgression and
its consequences, including actual sin, and a sinful nature,
which he conveyed to all his posterity. Dr. Clarke says,
" Natural evil is evidently the effect of moral evil ; if man had
never sinned, ho had never suffered." "Death passed upon
all men," — Hence " we sec that all human beings partook in
the conseiiuenccs of Adam's sin." " For that all liave sinned."
All are born with a depraved sinful nature. It is a fearful
truth : " There has never been one instance of an immaculate
human soul since the, fall of Adam."

The doctrine of iufaut depravity and guilt is believed and
taught as a fundamental truth, in the Standard Works of the
Methodist Church. We shall only select from them a few
proofs, taken from the very many found iu their writings. Mr.
Wesley, " On Original Sin," says, " Xo just constitution can
punish the innocent; therefore, Ood docs not look upon infants
as innocent, but as involved in tlic (jiiilt of Adam's sin.
Otherwise, death, the punishment denounced against sin, could
not be inflicted upon them." Again : " Death is not only a
natural but a penal evil, and comes ui)on infants as guiltu and
condemned, not for their own shis, for they had none ; but for
the sin of Adam, their legal head, their appointed representa-
tive." Mr. Flecher, in his appeal says, " If we are naturally
innocent, we have a natural power to remain so, and by a
proper use of it, we may avoid standing in need of the salvation
procured by Christ for the lost." Watson's Institutes : — "■ The
fact of (infants) being born liable to death, a part of the
penalty is sufficient to show that they were born under the
whole malediction." Again : " The death and suffering to
which ciiildren are subject, is a proof that all men, from their
birth, are constituted, as the Apostle has it, and treated as
sinners." Mr. Benson, Dr. Clarke, Dr. Bunting, and all the
leading minds of the Methodist Church hold the same doctrine.
The guilt of Adam's sin, it must be admitted, from scripture
and factSj as sanctioned and taught in Wesleyan Theology, is
charged upon his whole posterity. That sound scholar and
theologian, the gentlemanly and devoted Rev. W. L. Thornton,
M. A., in one of his latest utterances, expresses the following
important truth : " We never felt the necessity more than noio
of affirming man's utter fall, ruin, and hopelessness, and his
need of a divine Saviour."

That all are depraved and guilty before God are clearly and
forcibly stated in the doctrinal standards of Wesleyan Metho-
dism. Wesley says, " In Adam ail died, all human kind, all
who were then in Adam's loins. The natural consequence of
this is, that every one descended from him, comes into the

to
as

.i.^2....

world spiritually dead, dead to God, wholly dead in sin^ entirely
void of the life of God, void of the image of God, of all that
righteousness and holiness wherein Adam was created. Instead
of this, every man born into the world, now bears the image of
the devil, in pride and seli-will; the image of the beast, in
sensual appetites and desires. Thie, then, is the foundation of
the new birth, the entire corruption of our nature. Hence it is,
(hat being ' born' in sin,' we must be born again. Hence, every
one born of a woman, must be born of the spirit of God."
Benson states, " We siinied in Adam, and derived from him a
corrupt nature ; and were thereby made subject to condemna-
tion, and are earthly, sensual, and devilish." Mr. Watson
believed that all mankind are Ifj nature totally depraved : " The
doctrine, then, of Scripture is, I think, clearly established to
be that of the natural and universal corruption of man's
nature." Dr. Clarke adds: "Not one human spirit is born
into the world without this corruption of nature. All arc im-
pure ai;d unholy ; and from this principle of depravity all
transgression is produced; and from this corruption of nature
God alone can save." These quotations aro certainly sufiicient
to show the views of the leading minds in the Weslcyan liody
on this subject. They held the total depravity of imman
nature ; and their true followers must retain the same doctrine.
Man then does not come into the world, as some have erro-
neously asserted, with a nature so pure, or in such a state, that
he is equally willing and able to receive either good or evil.
He is not a mere passive thing, without any bias or inclination
to good or evil. His nature is fallen and polluted, and he is,
as an inevitable consequence, disposed to evil and not to good.
Ho is wholly corrupt, and naturally averse to God and divine
tilings. He is sunk into pride and self-will, the very image of
Hatin ; and into sensual appetites, desires and passions, the
imago of the beasts that perish. He is not only destitute of
innate righteousness, but he is governed by inherent depravity.

HUMAN SALVABILITY.

By the salvahility of man we mean that state in which the
human family is placed, in conseciucnce of the atonement of
Christ, so that they can be saved. In this position are both in-
fants and adults. But the saving benefits of the atonement have
not so " come upon all men " as to immediately save them from
all the consequences of the fall. They are by the death of
Christ in a salvalle state, but not fully saved by the atonement
until its wavmg benefits are applied to them by the agency of
the Divine Spirit ; and this is equally applicable to infants as
to adults, Accountaltle beings do not experience these saving

benefits until tliey repent of their sins, and believe in Christ
with their hearts unto righteousness, and their natures are re-
newed by the Spirit of God ; and tliese saving benefits are also
so applied to infants by the Agency of the Holy Spirit, that
should they die before they become moral agents, they are pre-
pared for, and saved in Heaven. This view of the s abject is
taken by Mr. Watson. He says, This benefit or free gift did
not so " come upon all men " as "to relieve them immediateli/
from the sentence of death. This is obvious, from men being
still liable to die, and from the existence of a corrupt nature
or spiritual death in all mankind. As this is the case with
adults, who grow up from a state of childhood, and who can
botli trace the corruptness of their nature to their earliest years,
and were always liable to bodily dcatli ; so for this reason, it did
not come immediately upon children, whetlicr they die in in-
fancy or not. For there is no more reason to conclude, that
those children who die in infancy were born with a pure nature,
than they who live to manhood." The fact of their being born
liable to death, a part of the penalty, is sufficient to show, that
they were born under the whole malediction.

But the " free gift " came upon all men, by the righteous-
ness of one, in order to "justification of life." By it they are
salvable, or can be saved. However, by it, infants are not
born justified and regenerated, nor docs it necessarily follow
that, in consequence of their salvability, they must, upon their
coming into the world, become justified or perfectly innocent.
To say then that original sin is taken away, as to infants, by
Christ, is not the correct view of the subject. The " free gift "
is bestowed upon all men, adults and infants, in order to justi-
fication of life, or the adjudging of the condemned to live.

It is, therefore, a blessed truth, recorded in the Bible, that
in consequence of the atonement of Christ, children are born
in a state o{ initial salvation, or as the Apostle terms it, "unto,"
(gts,) in order to "justification of life." (Rom. 5, 18.)
They are so reconciled to God by the death of Christ, that
should they die in infancy, before committing actual sin, Ho
will, by the purifying influence of His Spirit, prepare them for
heaven, and receive them to glory. Mention is made in
Scripture of a two-fold reconciliation, by the death of the Son
of God. The first is the reconciliation of our species, by which
they are in a state of salvability, termed the world, without any
conditions, on the part of the reconciled ; the second is the re-
conciliation and salvation of believing individuals, after having
committed actual sin, by faith in " His blood." By the first,
infants dying in infancy, before being guilty of actual sin, are
by the Spirit of God fitted for heaven, and saved eternally. In
consequence of their reh^tion to the first Adam, the general

■CP

m in-

tliat

gift "

representative of mankind, they were '• made sinners ;" but by
their relation to the second Adam, the last general representa-
tive of the human race, the " free gift came upon " them in
order to "justification of life." By " the offence of one," or by
one offence, "judgment came upon" infants to their "con-
demnation ;" but " by the righteousness of one," or by one
righteousness, " tlie free gift came upon " them " unto," or in
order to, "justification of life." By one sin, all come into con-
demnation ; so by one righteous act, all come unto, or for the
purpose of, justification of life. God tlicn can, consistently
with His divine character, save infants, whom he takes from
the world before they arrive at the age of accountability,
without any condition on their part ; and he can also, in
perfect accordance with his justice and liolincss, save all those
who believe in Christ " with the heart unto righteousness."

But man does not come into the world with such a nature,
that he is equally disposed to receive cither good or evil. We
cannot wholly impress upon the infant mind what we please.
It is not in our power to change the depraved current of man's
fallen mind, so as to induce him to fully do the will of God.
Mere human efforts cannot change his sinful nature, or raise
him from the ruins of the fall. Home say that an infant is like
a sheet of white paper, upon which wo can write what we
please. This, however, is a grand mistake ! Impart to thb
infant so soon as it is capable of knowledge, moral and true
spiritual instruction, and enforce the same by precepts and
examples, still its nature will not be changed ; and in defiance
of every effort, and regardless of consequences, human depra-
vity will crop out, and produce actual transgression. A
corrupt tree, a depraved nature, cannot scripturally bring forth
the fruits of righteousness. The whole man is in a state of
depravity, and nothing but Divine power can change him.

It i«i then contrary to the spiritual position of redeemed
fallen mu.:, the positive declarations of scripture, and unques-
tionable facts, to assert that infants may be so instructed, edu-
cated, watched over and guided, that they will retain, when
they come to years of maturity, and through life, what is
termed their justification of life, or initial salvation, and finally
by it aIo7ie be brought to heaven.

This doctrine is in direct oi)position to man's total depravity
and to the nature of infant salvability, as stated in the Bible.
It is however a blessed truth, that by t?'e sacrifice of Christ, in-
fants are placed in such a state of initial salvation that God can
consistently with his justice, and will, if he sees fit to take them
from the world before they are capable of committing actual
sin, so change and purify their souls from the depravity and
spiritual pollution inherent in their fallen natures, by the divine

mmmm

influences of His Spirit, independent of any act on their part,
as to prepare them for heaven, and thus save them forever.
They are "the first fruits unto God and the Lamb." But it
does not follow because they are in a state of salvability, that
dying in infancy, they go to lieaven simply by virtue of this state;
nor is it possible for those who live to years of maturity to en-
joy religion and find their way to heaven merely by their initial
salvation, or because they were born under the covenant of
mercy, and within the reach of salvation.

Heaven is a holy place, and nothing unholy can enter there,
is an acknowledged truth: but infants, notwithstanding their
salvability, are unholy, are depraved, wholly void of that original
righteousness in which man was created ; tiierefore the fact,
tliat tliey are born salvablc, or may be saved, docs not prove
that tliis state, without the renewing and purifying influences
of tlie Divine Spirit upon their infant minds, can fit them for
heaven ; or that by it alone can moral agents live the life of the
christian, and finally enter heaven. The mere fact that man
is in a salvahle state, or can be saved, does not prove that he is
aetually saved. This is apiplicablo to both infants and adults.

Tiie atonement, simply considered as an expiation for siji,
made no sinner immediately and absolutely jighleous. The
sacrifice of Christ does not apply itself to the soul of man. It
is the office of the Divine Spirit to "take of the things of Christ,
and show them to us." But it does not necessarily follow that
infants either before or upon their coming into the world, are
so in contact with the Floly Spirit as to be justified, regenerated,
or perfectly iiuiocent. By the atonement of Christ, the "free
gift" comes upon "all men," not to justify or purify them im-
mediately, and as to adults, unconditionally, but in order to
ustification of life. Tlie provision is made, the blood of Clu*ist
has been shed, and, according to God's plan, the spirit applies
it to the justification, not of those Avho always have been
righteous, but of the ungodly. The adult is justified by faith.
The infant is not required to believe, but should it die in
infancy, we may justly conclude, it is justified and renewed by
the Spirit of God, and prepared for heaven. The notion that
infants are through Christ constituted perfectly innocent,
before tliey were made guilty, or before they existed, or so soon
as they began to exist, is absurd, unscriptural and contrary to
facts.

To suppose otherwise is to come in contact, as we have
already proved, with the Bible. Adam being the common
parent, or general representative of the whole iniman family,
he, by the transgression of God's law, not only placed himself,
but all his offspring, under the curse and wrath of God. •' By
the offence of one man sin entered into the world, and death

by sin ; and so death passed upon all men, in whom all have
sinned." All are by nature " under sin ;" for " there is none
righteous, no, not one." " In Adam all died." All come into
the world with sinful natures, void of all spiritual life and
power, wholly dead to God ; and as the natural result of this
depravity, when they come to years of accountability, they,
being influenced by their depraved natures, are guilty of actual
sin.

Again: It is contrary to facts. We may pass over the help-
lessness, ignorance, stupidity and native uncleanness of infants,
which prove their degradation, and that they are cursed for
man's apostacy. But if we carefully observe their anger,
self-will, pride, hatred, revenge, selfishness, vanity, impatience,
obstinancy, aversion to rule or restraint, their proneness to in-
dulgence in sensual propensities and appetites, and a variety of
other evil dispositions and tendencies, w^e cannot but perceive
that these prove their depravity. They are altogether contrary
to the saving influences and renewing effects of the Holy
Spirit. Ilero we discover not only that they are fallen beings,
but their natures are so depraved, that without the cleansing
eflficacy of the Divine Spirit they cannot be prepared for, or
enter heaven, whether dying in infancy or living to years of
maturity. It cannot be possible for infants to go to heaven
with such diabolical natures. To live forever in the mansions
of purity and glory they must be prepared for them ; and this
preparation can only be clfccted by the purifying influences of
the Spirit of God. Their hatred, selfishness, pride, self-will,
unhallowed dispositions and propensities, &c., &c., must be
subdued, conquered and utterly annihilated, that they may live
forever with Jesus. Their initial salvation or salvahility then
is not sufficient of itself to save them. If it prepared them for,
or if by it alone they were lit for heaven, they would bo deliv-
ered from their depraved natures, unhallowed desires and sinful
developments. This, however, is not the case ; still, as they
are born under the covenant of mercy, God will by His Spirit,
should they die in infancy, cleanse them from their depravity,
prepare them for, and save them in heaven.

That infants are not born perfectly innocent is evident from
the fact, that the seeds of natural and moral evil are propa-
gated, or transmitted by natural traduction. Mortal and sinful
man could not communicate properties which he did not possess.
He must transmit those which constitute his natural and moral
likeness ; therefore all his posterity must resemble himself.
Nothing short of a constant miraculous energy, presiding over
the formation and development of every human body and soul,
could prevent these seeds of evil from existing. They are not
produced in man by his own personal fansgressions ; but they

exist before the human being is capable of actual sin, or the
exorcise of will and judgment, so as to prefer and determine.
This is evident from the evil propensities, etc., of children, long
before reason can have any influence or control over passion.
It is also demonstrated by the sufferings and death of infants.
The doctrine of the perfect innocence of infants, which has
been the source of pernicious heresies in the church, is encum-
bered with iuBuperdble difficulties.

1. It avows the principle that the stream is more perfect
than the fountain whence it emanates. Adam's nature was
sinful and guilty : if he imparted a pure and innocent nature
to his posterity, the stream must rise in perfection above its
fountain ; but this is both absurd and unscriptural.

2. It destroys, to use the words of Dr. Ralston, "the conncc -
tion between cause and effect, and tlms saps the foundation ot
all philosophy and reason. That death is the effect of sin and
guilt, the scriptures plainly declare. Now, if all guilt is taken
away in infants, the effect of guilt exists, in their case, without
a cause ; nor can it, on Bible principles, be accounted for.

3. It overturns a radical and essential principle in the
Divine Government; which is that the guilty, and not the
innocent, are the proper subjects of punishment. Now if in-
fants are perfectly innocent it follows, as they are punished
with death, that the just principles of government arc destroyed.

4. It strikes at the foundation of the doctrhic of redemption.
For if infants are innocent, Chiist came not to save them ; he
came to save sinners."

It is then an important truth, evident from scriptur'^, reason
and the position of man, that infants are born depraved and
sinful, and are guilty in view of the law and government of
God, in consequence of being involved in the guilt of Adam's
sin. The "free gift " has, however, come upon infants as well
as adults, in order to justification of life. By it infants are in
a salvable state, through the atonement of Christ, so that they
can be saved, and will, if they die in infancy. But their salva-
bility does not of itself immediately place them in a state of
justification, regeneration or perfect innocence, as is certain
from, 1st, The express declarations of scripture ; 2nd, Their
depraved natures and practices ; and 3rd, Their sufferings and
death. But it secures to them, independent of any act on their
part, initial salvation, and in case of death, an ultimate rescue
from the deplorable condition and suffering in which they are
involved by original sin. Redemption and regeneration are
different in their nature and effects. The former procured the
salvation of all men, so that they may be saved, and absolutely
secures eternal life for all who die in infancy ; but regeneration
does not necessarily accompany salvability, as is demonstrated
by the position of both Infants and adults.'

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Great stress is placed bj^-some, who are desirous to establisli
the doctrine of the perfect innocence of infants, upon those
parts of the Bible where mention is made of "justification of
life," " little ones," " little children," <fec. Let us then examine
these different passages. The word Justification only occurs
twice in the New Testament, and in both passages it directly
refers to the provision for, or salvabiliiy of mankind. Christ
" was delivered for our offences, and was raised again for our
justification." (Rom. 4, 25.) He died for our sins, and rose
from the dead to assure us that his sacrifice made an atonement
for transgression. Here the effect of Christ's death, or the
provision for man's salvation, is termed justification. Dr
Clarke, Mr. Benson and others give it the same rjeaning. The
Doctor says, " He was raised that we might have the fullest as-
surance that the death of Clirist had accomplished the end for
which it took place." " The death of Christ was an atonement
or expiation for the sin of the world." Benson asserts. He
" made an atonement " for us, and was raised to " show us that
tlio sacrifice which he offered for the expiation of our sins," or
the sins of the whole world, " was accepted of the Father." The
next passages stales " the free gift came upon all men unto," or
in order to, "justification of life." (Rom. 5, 18.) In this text
the effects of Christ's death are called "justification." The
Apostle hero compares Clirist and Adam. By Adam's sin all
men are condemned, the condemnatory sentence was passed
upon them; so "by the righteousness of One," Chiist, "the
free gift,'' the atonement and its benefits, arc provided for, and
offered to, the whole human race. " Condemnation " in con-
sequence of Adam's sin, overwhelmed him and his posterity ;
" but the free gift," the salvation purchased by Christ, " came
upon all men unto," or as the little preposition ds also sig-
nifies, in order to " justification of life." This view of the pas-
sage especially refers to the provision of mercy which God has
provided for both infants and adults, through the sacrificial
death of Christ, by which they are placed in a salvable state,
and may thus be caved from sin and its consequences, consist-
ently with the justice and government of God. Watson : " The
redemption of man by Christ, doubtless, was not an after-thought
brought in upon man's apostacy ; it was a provision, and when
man fell, he found justice hand in hand with mercy." " This
" free gift " is bestowed upon all men, («ts) in orc^er ^o justi-
fication of life, that is, that act of God by which a sinner, under
sentence of death, is adjudged to life." Dr. Ralston adds,
" The free gift came upon such (infants) " unto " (eis) or
in order to justification of life." From what has already been
presented, it will follow, that the doctrine of innate total de-
pravity, so far as the eternal destiny of infants is concerned, in-

volves no difficulty in tho Divine administration ; but through
the infinite mercy of God in Clirist Jesus, they are in a salvable
state, in order to the full attainment of the blessings purchased by
Christ ; and should they die before committing actual sin, God
by His spirit will prepare them for, and save them in heaven.
This passage then docs not prove the perfect purity or innocence
of infants ; but that they arc in a state of salvability, or can be
saved, and assuredly will, should thoy die in infancy.

The perfect innocence of infants cannot be proved from thej^e
words : " Except ye be converted, and become as little children,
ye shall not enter into the kingdom of heaven." (Matt. 18, 3.)
In the context mention is made of " this little child," " such
little child," and " tlicso little ones." These expressions, as
found in this Chapter, do not refer to infants or young children,
but only to young believers, or persons young in faith, knowledge
and experience. Such persons arc designated " babies in
Christ," " children," " little children," and " little ones." In
the sixth verse they are termed, " those little ones, tvhich believe
in ine." This clearly proves that these little ones, were t/ounff
christian believers. The fact that they believed in Christ evi-
dently shows that these passages must bo applied to adults, and
not to infants, who are incapable of the exercise of faith. Our
standard commentators are of the same opinion. By " one
such little child," Dr. Clarke says, Our Lord "means a disciple
only." Again : " Wliosoever shall cause one of the least of
these," the little ones, " who believe in me to be stumbled, — to
go into the spirit of the world, or give way to sin, — such an
one shall meet with moLt cxamplary punishment." Benson :
" Any one of my humble and meek followers." Watson ;
" The little ones were the true servants of and Apostles of Our
Lord."

See " that ye despise not one of these little ones." Benson :
" Be careful to receive, and not offend, the very weakest
believer in Christ." Clarke : " One of my simple, loving,
humble disciples." These and such expressions cannot be
applied here to infants or little children, but to tho humble,
pious, sincere believers in Christ, who are young in Christian
experience and knowledge.

Again : " Jesus said. Suffer little children to come to me,
and forbid them not, for of such is the kingdom of God."
These words may be explained by answering a few inquiries.

1. What are we to understand by " the kingdom of God " ?
It is admitted," the kingdom of heaven," and " the kingdom of
God," are substantially the same. They imply (1) The future
happiness of all infants that die in infancy, and the faithful fol-
lowers of Christ who die in the faith, in his Heavenly Kingdom ;
and (2) The blessings of His early kingdom : or tho Christian
religion with all its present gifts and blessings.

1. -.

*^?^

2. Who aro entitled or have a right to the benefits of this
kingdom ? According to its latter signification all manicind
aro, through Christ's atonement, placed within the reach of the
blessings of salvation ; and all infants dfing in infancy, aro
through it eternally saved. That infants do partake of the
blessings of Christ's spiritual kingdom in this world is evident
from, 1, They aro born in a saivable state, or can be saved. 2,
They are entitled to the necessary influences of the Holy Spirit,
with every other required benefit of the atonement. 3, Should
they die before accountability God will, by His Spirit, prepare
them for heaven. 4, After death he will take them to their
heavenly home, to be forever with Jesus. 5, Such as are
spared to maturity will, through the sacrifice of Christ, experi-
ence preventing grace, the drawings of the Father, the workings
of conscience, the light by which the Son of God " enlightens
every one that cometh into the world," and the gracious influences
of His Spirit, who works in every child of man. 6, Should
they yield to these, and faithfully serve God, they will enjoy
religion in life, and live with God forever. These, with many
unmentioned blessings, arc through Christ bestowed upon
children. It may, therefore, be well said, " Of sucli is the king-
dom of heaven." Or, according to Dr. Clarke, " The kingdom
of heaven is composed of such." The kingdom of glory is, to a
great extent, literally composed of such ; and only tliose who
resemble little children, as to their humility, freedom from
worldly ambition and desire of power, can be received into
either His spiritual or heavenly kingdom.

The import of the words, " Of such is the kingdom of God,'*
can only be understood from the context where they appear, or
from other portions of the Bible. In the passage immediately
connected with the above quotation we read, "Whosoever shall
not receive the kingdom of God as a little child, he shall not
enter therein." These words only relate to the qualifications
and character of those who will be received into the kingdom
of God. This appears evident from the language of Christ in
the Gospels. (Matt. 18, 2, 14 ; Mark 10, 14, 15 ; Luke 18, 16,
17.) When the disciples had been reasoning and disputing,
who " should be greatest in the kingdom of God, Jesus called
a little child unto him, and set him in the midst of them, and
said, — Except ye be converted, and become as little children, ye
shall not enter into the kingdom of heaven." Again : Who
" shall humble himself as this little child, the same is greatest
in the kingdom of heaven." It then seems evident from the
words just cited, and from, »* Of such is the kingdom of heaven,"
that Christ especially referred to a spirit of humility and full
surrender to Him, as the chief qualifications in order to admis-
sion into the kingdom of heaven. These passages, however, do

not afford any proof that children are born in a state of regene-
ration or perfect innocence, by the immediate contact and
influences of the Holy Spirit, in consequence of infant salva-
bility. We are taught from these and similar portions of Scrip-
ture, that they relate to humility, submission to the Divine
Will and dispensations, and a proper Scriptural consecration to
God, as being among the principal requirements for an entrance
into the heavenly kingdom.

To believe, therefore, that infants may bo so instructed,
watched over and preserved from contaminating influences, as
to grow up religious, without experiencing either justification
by personal faith in Christ, or the regeneration of their natures
by the power of the Holy Spirit ; and to enjoy the love and
favor of God here, and at last find their way to heaven, appears
to be a doctrine in direct opposition to the teachings of the
Bible, destructive to true religion, and the souls of men.

Persons living to years of maturity, no matter how carefully
watched over, and religiously instructed, can neither be truly
religious, nor eternally saved, by their mere salvability. Were
they even to retain its benefits they would not, as we have al-
ready proved, without the renewing influences of the Spirit, by
it alone, be eitlier religious here, or enter heaven hereafter.
But have any, who have lived to be moral agents, capable of
knowing and doing right and wrong, ever retained their salva-
ble state ? Have they not all, by actual sin, forfeited the
spiritual position they occupied in infancy V And as a neces-
sary consequence, in order to enjoy religion in life, they must be
justified by faith in Christ, and regenerated by the power of
the Holy Spirit ; and that they may live forever in glory, their
natures must, like all true belierers, be sanctified by the influ-
ences of God's Spirit.

To refer to no other parts of the Bible, those already adduced
are sufficient to prove that the defwravity of human nature is so
deep and universal, and still exists in all, that it seems impos-
sible for children to be saved from its consequences merely l)y
their salvability, independent of the renewing influences of the
Divine Spirit; or for adults to be religious and saved by it,
without justification through faith in Christ, tihe regeneration
of their natures and purity of heart, by the agency of the. Holy
Spirit.

To believe and teach them that . adults may by their salva^
bill ty aZone be religious in life, and fi^ajl;^ by it be . saved in
heaven, is a sentiment fr((,ug%ii wUh danger and Ifearfui mns^-r
quences. It is a heresy of no ~ ordinary magnitude, dangerous
to the individual, the churcU, £ind the wpirlj^. It stiike^ at the
foundation of vital religion, virtually repudiates inheji;ba't da
praTity, dispenses with justificaticMi by faith alo^c, apd tne fjoi

•17

ncwing influences of tlio Holy Spirit on the liumau mind, and
inducos those who have embraced this sentiment to bolicvo
they can l)o eternally saved by their initial salvation. How
fearful, how deceptive, how destructive in its consequences !
If this error became the belief of the Church, souls would
through it perish, vital religion would no longer be enjoyed,
and mankind, so far from becoming the servants of Christ,
would live without God in the world, while believing they were
religious.

But wliilo tlie Bible asserts that true, inward, heartfelt reli-
gion can only be attained and enjoyed by moral agents and
accountable beings, through justification by faitli in Christ, and
the regeneration of their natures by Divine power ; and that to
bo admitted into heaven tliey must be wholly sanctified by the
sacred operations of God's Spirit ; we conclude they cannot l)e
saved merely because tlicy are in a solvable state, but " by grace
through faith."

To conclude : Children, as they are able to receive instruc-
tion, should be taught the principles of the Bil)lo. Their de-
pravity, exposure and utter helplessness, without Divine aid,
must be presented to their minds. The nature and design of
the atonement ; the necessity, nature and enjoyments of true
religion ; the means of its attainment and evidences of its pos-
session, are to be explained and enforced. They must have
" line upon line, precept upon precept." They are to " remem-
ber their Creator in the days of their youth :" To understand,
" If any man be in Christ, he is a new creature ;" and that
Jesus has said, " If yo love me, keep my commandments."