portance of christian education. Month after month I examined the scriptures, and wrote on different questions. On several points I obtained much satisfaction. Still, however, the question occurred, "How could it be consistent with divine goodness that all the posterity of Adam should be subjected to such a state of liability to sin as is witnessed in every quarter of the world?"

With this question I was embarrassed till early in June, 1830. Then, while intensely pursuing the inquiry, with ardent desires for light, the following questions occurred with the suddenness of lightning: "Does not liability to sin result from the kindness of God - the numerous favors which he bestows upon us, and not from his displeasure? And on due inquiry will not this be found to be the fact, as the Atoning Sacrifice was found to be a display of love, not of wrath?”

These questions occurred in such a manner, and with what appeared to me such a divine light, that I could not but regard them as the suggestions of the Divine Spirit-the Comforter which was promised by Christ to teach us all things. I had little time for reflection before a new, spacious and delightful field of contemplation and inquiry was opened to my view, which I have endeavored to portray in the following chapters. Immediately I took my pen to sketch the thoughts which had occurred, that nothing might be lost; and I wrote with such freedom and delight as I had seldom before experienced. I seemed to myself to have entered a new world of thought and reflection. At every advancing step, the character of God, like the

path of the just, seemed to shine brighter and brighter; and the guilt and inexcusableness of sin was more and more manifest.

My reading has been too limited for me to say, that other writers have not given a view of the subject similar to the one which may be seen in the following pages. But if they have, I am confident that what they wrote was never read by me. Had such views been presented to my mind forty or even ten years ago, they would have saved me from much perplexity and intense study. But if the views obtained are the truth, they are worth more than all the expense I have been at to obtain them. I must, however, gratefully acknowledge, that they seem to me rather as special favors from Heaven, than as the fruits of my own researches. Yet, when discovered, the theory appears so natural, the solution of the difficulty so plain, that I cannot but feel amazed that it did not occur to my mind many years ago.

Soon after I commenced my recent inquiries on the sources of human depravity, I ascertained some facts which seemed to me important. One was this, that Paul was the only inspired writer who mentioned the moral consequences of Adam's sin, or even intimated any connexion between his sin and the moral character of his posterity. Another was that, according to Paul's own account, the “ many are made righteous by the obedience of Christ," as the many were "made sinners" by the disobedience of Adam. How then are the many made righteous by the obedience of Christ? Surely it is not by deriving from him a righteous nature by "ordinary

generation;" but by the moral influence of his obedience, instructions, sufferings and example. The inference seems to be clear, that it was by a moral influence that the disobedience of Adam made many sinners. Other important facts which I soon ascertained were these; that the Messiah never so much as alluded to the sin of Adam in any of his discourses, nor even mentioned his name; but on different occasions he spoke of "little children” in a manner which seemed to me clearly inconsistent with the doctrine that they are born with a nature wholly sinful. Had such been Christ's views of little children, would he have made them, in any respect, an example for his apostles? Or could he have said, "of such is the kingdom of heaven?"

The several facts to which I have alluded had much influence to excite further inquiries, and a hope of favorable results. I am, however, a fallible man; and it is not my wish that others should adopt my opinions, without careful examination, and a conviction of their truth. No declarations of mine, no statement of facts and circumstances which I can make, will afford proof to others that my present views are correct. I ask only a candid and impartial hearing.

Though nothing I can say can be of any proof of my infallibility in writing my present views, some things perhaps may be said, which, to candid minds, may be some proof that I have not been influenced by selfish considerations in adopting my present opinions or in preparing this work for publication. Were it not for a strong belief that the views I have given of man's liability to sin, are both true and

important, there surely are circumstances which would induce me to suppress what I have written.

I am now old, and on the verge of death. I must therefore be hardened in iniquity to write any thing at this period of my life, which, in my own view of it, would in the least endanger the welfare of my posterity, or any portion of the human race. Besides, I have probably as much regard for my own character, as any Christian can safely possess, and as great a reluctance to being the object of public clamor and reproach. Yet I am well aware that some of the views I have expressed, are repugnant to the opinions which have long been popular; and I am not sure that they will be found accordant with the creed of any one sect of Christians. Unless, therefore, they should commend themselves to the minds of good people by their obvious accordance with the amiable character which God has given of himself, I must expect that the tongues and the pens of many persons will be employed, not merely to correct my supposed errors, but to blacken my character as an apostate from the truth. This indeed is not a Christian mode of proceeding; but it has had the sanction of many scribes and pharisees, from the days of the Messiah's ministry to the present time.

These things and others on the same side I have aimed to weigh in an even balance, and to allow them their due weight. But the things which I found in the opposite scale, were too heavy to be overbalanced by any personal or private considerations. There I find that I am not my own, but the Lord's; that it is my duty to love and serve him

with all my understanding and all my strength; that he has kindly spared me to old age—continued my mental faculties so that I have been able to pursue important inquiries; that he has given me a heart to search out my own errors, and to acknowledge them when fully convinced; that I have been allowed more leisure for these inquiries than can commonly be found by ministers who have the care of parishes; that I have known by personal experience the embarrassment of mind which the popular views must occasion to men who allow themselves freely to reflect and inquire; I believe that God has aided me by his spirit in the present inquiry, and the result has afforded great relief and satisfaction to my own mind. On the whole I do not see how I could love God with all my understanding, or my neighbor as myself, should I suppress the fruits of my researches. For I verily believe that the views I have obtained are adapted to the glory of God, and the good of mankind. In such a case, what others may say or think of me, should be of small consideration.

What I have written may for a time be the means of exciting the displeasure of many; yet I have consolation in the hope that the time approaches, when multitudes of Christians will rejoice in the belief that man's liability to sin, results not from divine displeasure, but from divine benignity; and I have no reason to fear that worse things will ever be said of me than were said of my Savior, "who made himself of no reputation" in the esteem of unbelieving Jews, by teaching doctrines and precepts contrary to those which were then popular. If from regard to my own "reputation," I should