e principle which is so strongly reprobated
in the Scriptures, that evil may be done that good may come." The theology
of Dr. Dick, and of his school, does not sufficiently distinguish between
natural and moral evil. We are nowhere told in Scripture, that it is wrong
to do natural evil, or inflict suffering, that good may come. Every good
man acts upon this principle every day of his life. Every act of
self-denial, and every infliction of parental discipline, are proofs of
the justness of this remark. The surgeon who amputates a limb, in order to
save the life of his patient, acts upon the same principle. But who ever
thought of condemning such conduct? Who ever reminded him that he should
not do evil that good may come? It is plain, that neither "the sufferings"
of Christ, nor any other sufferings imposed for the real good of the
world, are liable to any such objection, or come under the condemnation of
any such maxim. This objection lies, as we have seen,(193) against the
doctrine of Edwards and his followers, that _moral evil_, that _sin_, may
be chosen as the means of good. The high and holy God never commits, or
causes others to commit, moral evil that good may come; but he not only
may, but actually does, inflict natural evil in order to promote the good
of his creatures. Thus, by applying the language of Scripture to natural
evil instead of to moral, Dr. Dick has just exactly inverted the order of
things as they actually exist in the constitution and government of the
moral world.

Section V.

The importance of harmonizing reason and revelation.

For these reasons, we refuse to justify the sufferings of infants, on the
ground that the sin of Adam was imputed to them. A sentiment so dark and
appalling but ill accords with the sublime and beautiful spirit of the
gospel. It partakes more of the weakness and infirmity of human nature
than of the divine nature of Him who "spake as never man spake." The best
account which Plato could give of the sufferings of infants was that they
had sinned in some former state of existence, for which they are punished
in this. St. Augustine and his followers, rejecting such a view, and
relying on the literal sense of the words of revelation, advanced the
hypothesis that infants sinned, not in a preexistent state, but in Adam;
for which they are justly exposed to pain and death. Others again, not
being able to conceive how infants could be real