the properties which expose him to temptation, are just such as exposed Adam; that they are favors of God, of high importance to our comfort and usefulness, and such as demand the most grateful returns.

3. This hypothesis opens a field of delightful prospects in regard to what may be effected by religious education. It exhibits the minds of little children as important tracts of new-made land, designed for cultivation-in which wheat or tares, or both together, may be sown with expectation that the harvest will accord with the quality of the seed, the manner of sowing, and the care bestowed in cultivating and fencing these little gardens of the Lord, which are commonly committed to the superintendence of parents. Among the good seeds to be sown in their minds, as soon as they are capable of receiving them, are those truths which relate to their liability to sin, in abusing the favors which God bestowed on them in their formation, and other favors with which they are daily surrounded. favors of God are innumerable; and with what ideas of a religious character can the minds of children be more usefully stored, than with such as may tend to impress them with a sense of the goodness of God to them and to all his creatures. But if children were formed with a nature wholly sinful, the best of seed might be sown in their minds with as little probability of success, as there would be in sowing wheat in a hot furnace.

The

4. Greater consistency between profession and practice, than now exists, may be another advantage of the proposed hypothesis. If I am not under a mistake there has long been a very great inconsis

tency between the creed and the conduct of those who have professed to believe the doctrines of total sinfulness by nature. Without the wish to reproach, I shall attempt fairly to illustrate the inconsistency, by stating a case which may be of extensive application.

My brother Lacon is both a clergyman and a parent. By education his mind became deeply imbued with the doctrine of the Westminster Assembly. In his preaching he urges the following ideas; that all the posterity of Adam sinned in him and fell with him; that they come into the world with a nature wholly sinful; that all their voluntary actions proceed from a corrupt fountain, until they are regenerated; that every sin deserves God's wrath and curse both in this life and that which is to come." He has six amiable children under fifteen years of age. In his view they are yet in an unconverted state; but he says they are obedient to their parents, affectionate to one another, and kind to their neighbors. In catechising them, he endeavors to impress the ideas of their ruined state, their evil nature, and the certainty that all their actions must be hateful in the sight of God so long as they shall remain in their present unconverted state.

Now what is to be expected of Mr. Lacon, in his conduct towards these children? Can he take a moment's rest while he believes that his six children are constantly employed in such acts as deserve God's endless displeasure? Can he view them with a smiling countenance or an approving look? May we not feel assured that his children will daily behold in his countenance evidence of deep concern

for them, and strong disapprobation of all their words and actions?

Mr. Lacon has also in his parish a number of men and women who are remarkably kind, respectful and liberal in their conduct towards him and his family. Every month he receives from one or another of them valuable presents; and if at any time he is in affliction, they are among the first to fly to his assistance. Yet these benefactors are regarded by him as in the gall of bitterness and bond of iniquity. All their kind actions are supposed by him to proceed from that selfishness which is enmity against God. How then must they be treated by their minister? Can he possibly appear pleased at what he believes is so wicked, so offensive to God, and which so endangers their eternal welfare?

But notwithstanding his creed, brother Lacon is an amiable man, a kind father, and an affectionate pastor. His common sense and benevolent feelings often get the better of his creed. He beholds with delight the evidences of love in his children to their parents and to one another; and he receives with signs of heartfelt gratitude the liberal donations of his supposed unconverted benefactors. In regard to the amiable conduct of his children, he often tells them that they have done well; and he calls them good children. He not only thanks his benefactors, already mentioned, but expresses to them a hope that God will reward them for their beneficence to him.

Now what can be more inconsistent than the creed and the conduct of this good minister. According

to his creed and his preaching, his children and his benefactors are all images of the evil one- - in heart as bad as total depravity itself. But, at other times, both by words and deeds, he speaks highly of these very persons, and their actions are applauded, though according to his creed, there is not one of their deeds which does not deserve God's wrath and curse in time and to eternity.

Brother Lacon is not alone in such inconsistency. I believe it is very common, not only with ministers, but with private Christians, who profess the same faith. I am free to confess that reflection on my own past conduct has had much influence in leading me to a thorough examination of the subject. I am now unable to see how any Christian can act consistently with such a creed. Christian feelings will daily get the better of such a belief, and lead to a practical denial of the doctrine. I think it cannot be reduced to practice without producing very unhappy results, in families and societies.

To illustrate the idea last suggested, we will suppose that brother Lacon has now become convinced of his inconsistency, and instead of changing his creed, he has resolved to make his practice square with it at all hazards. He begins at home, and changes his conduct towards his children, who are still supposed by him to be in an unconverted state. He ceases to approve, even by a smile, their most lovely actions of filial obedience and brotherly affection, lest he should encourage them in rebellion against God. The children are at first surprised and grieved, then offended and alienated. For they find that it is impossible for them to please their

father. Their mother is a lovely, Christian woman. On observing the change in her husband's conduct, and learning the cause, she examines the subject, and becomes convinced that the creed is not correct. This she makes known to him. He, of course, infers that she is unconverted. He therefore ceases to approve her kind attentions to himself, and her assiduous care for her offspring. Strong marks of sorrow and disapprobation are the prominent traits of his countenance. His benefactors, still unconverted, are no longer received with grateful smiles, when they come with their free-will offerings. The change in Mr. Lacon's conduct is blazoned through the parish. Two deacons soon come to inquire for the cause. Mr. L. frankly confesses his conviction that his past conduct had been very inconsistent with his preaching. In reply to their inquiries he thus observes:- "You know that our articles of faith very clearly imply that all men are by nature wholly sinful, and that while unconverted their actions all proceed from that corrupt nature; and must of course be offensive to God. preaching has accorded with this creed; and you know that I have again and again warned church members of the danger of approving any customs, words or actions, which they believed to be sinful. Yet what have I done? I have often countenanced and approved the actions and words of many persons, while I regarded them as in a state of nature. I have done so abundantly in my own family; I have done so in regard to many of the children of the parish, and I have done so with regard to men and women who have been benefactors to me and my

My