arbitrary command. He “fell.” His first sin brought on him the eternal vengeance of the all-powerful King; hurled him at once from his happiness; took from him the majesty of his nature; left him poor, and impotent, and blind, and naked; transmitting to each of his children all the “guilt” of the primeval sin. Adam was the “federal head of the human race.” “In Adam's fall we sinned all.” Man has now no power of himself to discern good from evil, and follow the good. His best efforts are but “filthy rags” in God's sight; his prayer an “abomination.” Man is born “totally depraved.” Sin is native in his bones. Hell is his birthright. To be anything acceptable to God he must renounce his “nature,” violate the law of the soul. He is a worm of the dust, and turns this way and that, and up and down, but finds nothing in Nature to cling by and climb on.
God is painted in the most awful colours of the Old Testament. The flesh quivers while we read, and the soul recoils upon itself with suppressed breath, and ghastly face, and sickening heart. The very Heavens are not clean in his sight. The grim, awful King of the world, “a jealous God visiting the iniquities of the fathers upon the children;” “angry with the wicked every day,” and “keeping anger for ever;” “of purer eyes than to behold iniquity,” he hates Sin, though he created it, and Man, though he made him to fall, “with a perfect hatred.” Vengeance is his, and he will repay. He must therefore punish Man with all the exquisite torture which infinite Thought can devise, and Omnipotence apply; a Creditor, he exacts the uttermost farthing; a King, upheld by his fury, the smallest offence is high-treason, the greatest of crimes. His code is Draconian; he that offends in one point is guilty of all; good were it for that man he had never been born; extremest vengeance awaits him; the jealous God will come upon him in an hour when he is not aware, and will cut him asunder. Hence comes the doctrine of “eternal damnation,” a dogma which Epicurus and Strato would have called it blasphemy to teach.
But God, though called personal, is yet infinite. Mercy therefore must be part of his nature. He desires to save man from the horrors of hell. Shall he change the nature of things? That is impossible. Shall he forgive all man-
