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not, however, for the sin which Adam committed, but for their own personal transgressions.

Before we put the foregoing system of atonement under examination, we will take notice of the character of the Mediator, as believed in, by all those who hold to the several systems of which we have taken notice, as we have not examined that particular, in our inquiries on the other systems preceding the one under consideration. They all contend, that the Mediator is really God; that the Godhead consists of three distinct persons viz. Father, Son and Holy Ghost; that these distinct persons are equal in power and glory, and eternally and essentially one.

The reader will observe our usual mode of reasoning, which is to admit, as truth, what we wish to oppose; and to oppose it, with the consequence which necessarily follows. For the sake of argument, then, we admit the foregoing statement concerning Christ to be just; and then we contend, that if he be the Son of God, he is the son of himself, and is his own father; that he is no more the Son of God, than God is his son! To say, of two persons, exactly of the same age, that one of them is a real son of the other, is to con

found good sense. If Jesus Christ were really God, it must be argued, that God really died! Again, if the Godhead consists of three distinct persons, and each of those persons be infinite, the whole Godhead amounts to the amazing sum of infinity, multiplied by three! If it is said, that neither of these three persons alone is infinite, we say, the three together, with the addition of a million more such, would not make an infinite being. But supposing we get over all those absurdities, and suppose that these three distinct persons formed the grand council in heaven, on the salvation of man, after the first transgression.

In this council, and on so momentous an occasion, the first person adddresses the other two, saying, the colony which we have just planted on our new made earth, has rebelled, and you know the penalty, which is endless misery, must be immediately executed on the two delinquents, unless a dispensation can be devised more favorable to the offenders, and equally satisfactory to justice. As the attribute of justice spake in the first person, that of mercy speaks, in the second, and proposes a pardon. Justice opposes, and contends that his honor depends on the penalty's being put in execution. Mercy again replies, the second person in the Godhead shall suffer the penalty due to sin, and justice shall grant man a second probation, in which he may secure the life, which he, by rebellion, lost. That reasonable conditions should be proposed, and the third person should make them known to man, and give him proper directions how to fulfil them; and if man faithfully attend to these conditions, he secures his happiness; if not, mercy makes no more request in favor of the offender. To this all agree; and it is registered accordingly.

It seems according to this plan, that man utterly failed, on the first trial, but now, has the second opportunity. We would ask, is there any more certainty of his succeeding now, than there was before? Is it certain, according to this plan, that any of Adam's posterity will obtain salvation? Is it not in the power of all men to neglect those conditions? If it be not it destroys the nature of conditions, and of probation; if it be, then it is entirely uncertain, whether an indi vidual soul will ever be saved by the gospel plan.

We have before shown it erroneous to suppose, that any finite being could suffer an infinite punish

ment, in any period of time; and we think it is also granted, that an infinite being cannot suffer. But, admitting the system of atonement to stand on the ground contended for, it was a matter of utter uncertainty, whether it would, in any instance, prove efficacious, as it respected the salvation of man.

A rich parent gives a large portion to his son, accompanied with good advice; the son turns prodigal, spends all, and gets into prison for debt. The father still loves the son, pays his debts, lets him out of prison, sets him at liberty, and gives him a thousand pounds more, which is all he ever can give him, and tells him to be more prudent. The prodigal, no sooner than he finds himself thus liberated, and in possession of a handsome property, goes into the same error, which brought him to ruin before, and finally meets the same consequences. The father has no more to give, and the son becomes a vagabond. We ask, did the parent act the part of wisdom, any more than the son did? If he had acted wisely, would he not have said to him, Son I gave you much at the first; I gave you good advice; I told you, that industry and prudence alone would secure you from want; I told you, though your property were large, unless you put your money to interest, or into trade, it must dwindle; that if you threw away your time, in vain and foolish prodigality, the end would be what you have already experienced? And although I hoped better things of you, than a total neglect of my admonitions, yet, I feared; and, for your good, have reserved one thousand pounds of what I intended to give you, which, had you been economical, I should, by this time, have committed to your care. But, as you have conducted so foolishly, I must, for your

benefit, keep the remainder of your portion, until you prove yourself a convert, from prodigality to econ

omy.

If the Almighty were ignorant, at first, when he put man in possession of privileges which he afterwards abused, it astonishes me that he should risk the last favor which he had to bestow, on principles which he had just seen fail. It will undoubtedly be acknowledged, by all, that Jehovah knew, as perfectly before transgression as afterward, what man would do, and how he would dispose of the advantages which he had bestowed on him. Then, we ask, if God knew how man would abuse those privileges, and knew he would be eternally miserable, in consequence, was it an act of kindness, in God, to grant man such privileges? We ask, again, was it possible for that to fail, which the Almighty perfectly knew would take place? The answer will be, no. Then, when we have consolidated the whole down to its real self, all the privilege which God gave to those whom he knew would render themselves objects of his displeasure, was a privilege of incurring to themselves endless misery; we say more, he insured it to them himself, by putting that into their hands, by which he knew it would be effected.

I give my child a loaded pistol, which I tell him to discharge at a serpent, on his way where I have ordered him. I know perfectly well, when I give him the pistol, that he will carelessly blow his own brains out with its contents, and the serpent will go unhurt; the child's end happens, accordingly. I leave the reader to judge, whether I am the murderer of my child; my conscience would inform me.

The Mediator suffered the penalty of the law, to

reinstate man in a state of probation; God made a revelation to mankind, for their instruction; he inspired the ancient prophets, to speak of the things of his kingdom; sent his holy Spirit into the world, to lead and guide man into all truth; and all this is done, from the pure benevolence of God towards a sinful world, for its everlasting welfare, but all upon uncertainties! After all, man has it in his power to frustrate the whole plan of grace, and render it abortive!

On the other hand, it was possible for every son and daughter of Adam to accept of Christ, on the very easy terms of gospel obedience, and thereby to have secured the heavenly kingdom. This being granted, who knows they will not do it? Things that are possible, may be done; and who can say, for certainty, that those things which are possible, will not be effected? If it be an absolute certainty, that any will finally fail of gaining the prize, it is also an absolute certainty, that they have no possible opportunity for it: If there be an opportunity, and the prize be attainable by all, there is at least some room for hope; and were it the real christian hope, it would be like an anchor to the soul, both sure and steadfast; but being founded in the creature, and not in God, it is wavering and doubtful.

On this system, it must be absurd to argue the certainty of the endless misery of any of the family of man, as the salvation of the whole is possible. God, out of love to his creatures, made it possible for them all to obtain salvation; indeed, it is his will, that all should be saved from their sins; it is, also, the will of Christ, and of the Holy Spirit; it is the will of all holy beings in heaven, and of the saints on earth; prayers

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