this other kind of faith was, I did not know, and could not learn. I was then told that the natural man could not understand the things of the Spirit, and that before I could understand them, I must experience a change from nature to grace; all of which was past my comprehension. I was then informed that I must wait till God revealed those things unto me by His Spirit. But this made the matter no plainer. I was further taught, that I was, in some way, answerable for Adam's sin,--that God made Adam the federal head of all mankind, and that all were bound by what he did;--that if he had done right, all would have come into the world pure, and good, and happy, and sure of eternal life; but that through his sin, we wore all born, not only utterly depraved, but guilty and liable to eternal damnation. Then followed strange things about satisfaction to offended justice, trust in Christ's merits and righteousness, justification, regeneration, and sanctification, all mysteries as dark to me as night. Sometime after, I found in my Catechism the doctrine of God's absolute and infinite fore-knowledge,--the doctrine that from eternity God knew who should be saved and who should be lost. This gave me the most terrible shock of all. It was plain that my doom was fixed forever. For if it was certainly foreknown, it must he unchangeably fixed. These dreadful doctrines filled me with horror. They all but drove me mad. For a time, when I was about eight or nine years old, they _did_ drive me mad. They were more than my nature could bear. I felt that if things were as these doctrines represented them to be, the ways of God were horribly unjust. And as I could do no other than believe the doctrines, my whole soul rose in rebellion against God. I supposed, as a matter of course, that I should be sent to hell for my rebelliousness; still I rebelled. It seemed a dreadful thing that God should hang one's eternal destiny on things that were not in one's own power. I thought that if people could not do all that God required of them, He ought to allow them to fall back into their original nothingness. My mind especially revolted against the arrangement which God was said to have made with Adam, and the terrible consequences entailed thereby on his posterity. To bring men into being, and force them to live on forever, and at the same time to hang their eternal destiny on another, or on something beyond their power, seemed dreadfully unjust. I felt that every man ought to be allowed a fair trial for himself, and to stand or fall by his own doings. And nothing could make me feel that I was really answerable for the sin of Adam, any more than that Adam was answerable for my sins. And how God could impute one man's sin to another, was past all comprehension. And I felt, that if matters were managed as they were represented to be, the government of the universe was not right.