because all have sinned, and not because of any imputed guilt. And the same apostle has said, that "as in Adam all die, even so in Christ shall åll be made alive." He does not say that we all died in Adam; but he speaks in the present tense, and says, "In Adam all die." Now let us consider what nature it is that we have derived from Adam. Is it not our animal nature? It cannot be our spiritual nature; for God only is "the Father of spirits." Heb. xii. 9. If, then, we are governed by this animal or earthly nature, which we derive from Adam, we die; for "to be carnally minded is death;" but if we become obedient to "the law of the spirit of life in Christ Jesus," we shall live; for to "be spiritually minded is life and peace." The name Adam, signifies earthy; and the apostle says, "The first man is of the earth, earthy." The first developments which take place in the infancy of man, are his animal appetites; for, "that is not first which is spiritual, but that which is natural, and afterwards that which is spiritual.” These appetites are necessary to our animal existence, and they are not evil in themselves, but they become evil to us, when we suffer them to have dominion over us; for they are good servants, but bad masters.

It is abundantly evident, from the convictions of our own minds, as well as from the Scriptures, that God does not impute to us any sins but those which we have ourselves committed; for who has ever felt any compunction for the sins of his ancestors? If, therefore, "our heart condemn us not, then have we . confidence towards God." 1 John iii. 21. It is true, that God said to the children of Israel, "I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children unto the third and fourth generation;" but observe, he adds, "of them that hate me." Ex. xx. 5. It is evident, however, that we do feel the natural effects of our fathers' conduct, whether it be good or whether it be evil. He whose life is regulated by the principles of pure religion,

endeavours to bring up his children in the way they should go, and when he is gone, they will feel the good effects of his virtuous example and unsullied reputation. But, on the contrary, the wicked man often subjects his children to misery and disgrace, even to the third and fourth generation. How awful, then, is the responsibility of parents! How should these considerations incite us to diligence and watchfulness, lest it be said to us in the day of solemn reckoning, Where are the lambs I committed to thy charge?" So far is the doctrine of original sin from being taught in the Bible, that there are several passages directly against it. One of the most striking of these is in the book of the prophet Ezekiel, who was sent to the children of Israel, expressly to reprove them for having taught this doctrine. He says, "What mean ye that ye use this proverb concerning the land of Israel, saying, the fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord, ye shall not have occasion any more to use this proverb in Israel. Behold all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die.' xviii. 2-4. Yet, say ye, why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes and done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith

the Lord God: and not that he should return from his ways and live." ver. 19-23. "Yet ye say, the way of the Lord is not equal. Hear now, O hause of Israel! Is not my way equal? Are not your ways unequal ?" v. 25.

This language appears to me, as strong as it could be against the doctrine of original sin. The language of Jesus Christ is also conclusive on this point. He says, "Suffer little children, and forbid them not, to come unto me; for of such is the kingdom of heaven." "Verily, I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven." Mat. xviii. 3, and xix. 14. Now it is evident from this, that little children must be born in a state of purity; for no unclean thing can enter into the kingdom of God.

I shall now proceed to consider the fourth and last objection, which relates to the present condition of man, as displayed in the world around us. And I must acknowledge, that a large proportion of mankind appear to be so far alienated from the Divine harmony, that we may consider them in a fallen state; but this fact being admitted, it does not follow, as a necessary consequence, that they were born in a state of impurity and sin; it only shows that all are born with appetites and propensities, which, if improperly indulged, will lead to sin; and Adam himself must have been created with similar appetites, or else he never would have fallen. Let us examine some of these appetites and desires, and I think we shall find them. wisely adapted to the condition of man.

The first appetite that we discover in infancy, is hunger, which prompts the child to partake of food, before it can reason upon its use; and if its food is withheld, it is prompted to cry for it, so as to excite the compassion of its parents. But it is not in childhood only that this appetite is subservient to our welfare. How many there are who would neglect the proper nourishment of their bodies, if they were not

impelled to it by the cravings of hunger, and by the hope of that pleasurable sensation which is derived from partaking of food? Yet the desire for food, thus produced in man, will, if improperly indulged, lead to the vice of gluttony. Nearly the same observations will apply to the appetite of thirst, and the pleasure that attends its gratification: yet the inordinate indulgence of this appetite leads to the dreadful vice of intemperance, which has wrought such misery and desolation in the human family. The desire for rest is also necessary for recruiting our bodily strength, and its gratification is attended with a sensible pleasure; but its improper indulgence leads to indolence, disease, and depravity. The desire for action is one of our natural propensities, that is very conspicuous in childhood, and its exercise is conducive to the health of both body and mind. It is this that often impels to useful labour, and renders even labour a pleasure. But how many evils arise from the desire of employment, when it takes a wrong direction? Thus the vice of gambling is one among the many expedients that have been invented "to kill time," and to fill up those vacant hours, which ought to be devoted to nobler purposes. The desire for knowledge is one of the noblest faculties of the mind, and the exercise of it is accompanied by an exalted pleasure: yet this desire, when directed to frivolous or useless objects, degenerates into a vain curiosity, which is productive of evil.

Thus we might proceed to examine all the desires and affections of our animal and spiritual natures, and we should find them all to be the good gifts of a gracious God, and "trees of his right-hand planting:" but, like the elements of the natural world, they are all liable to abuse. Thus conjugal and parental love are good in themselves, but they may degenerate into idolatry. Emulation may lead to envy; and the desire for power may end in avarice or ambition.

It has pleased the benevolent Author of our being,

to attach a peculiar pleasure to the gratification of these desires, when they are kept within their proper bounds: but no sooner do we indulge them beyond this point, than they become the instruments of our chastisement. Even that natural feeling of displeasure or aversion, which is occasioned by a positive injury inflicted upon ourselves or upon others, if it be permitted to arise to anger, will give us pain.. Yet I believe it is a good principle, when directed only against the wickedness of men, without being accompanied by any ill-will towards them; for the Divine Being himself condemns "all unrighteousness," at the same time that he is "kind even to the unthankful and to the evil."

How beautiful-how perfectly adapted to our wants, is the original constitution of man! especially when we take into view that Divine principle of light which shines in the soul, and enables us to perceive what is our duty towards God and our fellow-men; which is comprehended in "doing justly, loving mercy, and walking humbly with God!" Mich. vi. 8. The virtuous affections have been likened to the gales which waft the vessel on her way, and this Divine monitor is the pilot, who sits at the helm and guides her to the destined port. How much it is to be lamented that the free teachings of this Divine principle are neglected, while so many are looking outward, to men and to books, for instruction, instead of looking within themselves for the kingdom of heaven, which consists in "righteousness, peace, and joy in the Holy Spirit!"

John. I remember, that in our last conversation, thou told us, that man has nothing good in himself." Does not that sentiment conflict with some of the views thou hast just expressed?

Father. I said he had nothing good in himself, independent of the Divine Being, which does not conflict with my present views; for "there is but