benevolent dispositions prevail beyond measure over the opposite; and that even in the worst men good feelings and principles are predominant, and they probably perform in the course of their lives many more good than bad actions; as the greatest liar does, by the constitution of his nature, doubtless speak many truths to every lie he utters. One great source of misapprehension is, that virtues and good qualities are silent, secret, noiseless; vices are bold, public, noisy, seen by all, felt by all, noted by all.

But whether this be so or not, the ground for rejecting the doctrine of innate original moral depravity will not be materially affected. It is not supported by observation and experience, as we have a right to demand of a doctrine so apparently inconsistent with the moral attributes of the Deity.

What I assert upon this point, and think to be very obvious and capable of being made out to entire satisfaction is, that observation and experience are altogether favourable to the view I have stated of the human character and condition, and that without revelation there is nothing that would lead a reflecting man to the thought of an innate moral depravity.

It is easy to bring together into one picture, and place in a strong light, with exaggerated features, all the bad passions in their uncontrolled and unqualified state, all the atrocious crimes that have been committed, all the bad dispositions that have been indulged; but the picture, though it contain nothing, but what is found in men, will be far, very far, from being a just

picture of human nature.

Let all that is virtuous and

kind, and amiable, and good, be brought into the picture, and presented in their full proportions, and the former will be found to constitute a far less part of it, than we were ready to imagine.

Our most correct ideas of human nature will be drawn from the characteristics of infancy, and the earliest indications of disposition, tendency, and character in the infant mind; and if the nature of man be corrupt, inclined to evil, and evil only, it will appear there with its unequivocal marks. But do we find it there, and is it the common, untaught sentiment of mankind, that it exists there? Far from it. Innocence, and simplicity, and purity are the characteristics of early life. Truth is natural; falsehood is artificial. Veracity, kindness, good-will flow from the natural feelings. Duplicity, and all the cold, and selfish, and calculating manners of society are the fruit of education, and intercourse with the world. We have marks enough of a feeble, helpless nature, calling for sympathy, assistance, support, kindness; but we see no proofs of depravity, of malignity, of inclination to evil in preference to good. How early does the infant discover affection, attachment, gratitude to those from whom it receives kindness! How universally is it an object of interest to those about it! Would it be so, if it manifested such tokens, as the Orthodox doctrine of depravity supposes, of an inclination, disposition, and tendency, wholly directed to evil, and if it appeared to possess nothing good, and no tendency to good?

Instead of this, must it not naturally be the object of aversion and disgust, and especially so to pious and virtuous persons, who can only love and approve those, whom God loves and approves; and who therefore can see in little children, only objects of the divine displeasure and wrath, beings wholly averse to God and all that is good, and who deserve, not sympathy and affection, but all punishments of this world and the world to come?

It is often said, that children are naturally inclined to falsehood and deception, and that they early lie and deceive, rather than speak the truth. But this charge needs proof; and I apprehend it will be found, that evidence is abundantly against it, and in favour of the natural veracity of children. It will rarely be found, that children disregard the truth, till by example, or bad education, or peculiar circumstances of temptation, they have learned to overcome and counteract the tendency of nature. That they are so proverbially simple, unsuspicious, and easily imposed upon, arises from their judging others by themselves. It is because they themselves are conscious of no thought of deceiving, that they never suspect others. Great differences of character in this, as in other respects, appear at an early age; but what I have stated, I am persuaded is the general character, until the disposition and tendency of nature has been changed by education, example, and circumstances.

It is alleged also, that children are naturally cruel, and in proof of it, the pleasure they seem to take in tor

turing insects and small animals is sometimes mentioned. But the pleasure, which the convulsions and throes of a tortured insect or animal give to a child, arises from another source than cruelty, or the desire of giving pain. It is wholly to be attributed to the love of excitement, and the pleasure it takes in rapid and violent motion; and is wholly unconnected with the idea of suffering in the creature, with whose convulsions it is delighted. The same pleasure would be derived from the power of producing the same convulsive motions, and the same appearance in any inanimate substance. In proof of this, let a clear idea of the suffering of the insect be communicated to the child, and it will no longer take pleasure in its convulsions. A sentiment of compassion will be raised. It will be as eager to rescue it from its suffering, as before it was to inflict that suffering. This I am persuaded will usually, if not always, be the case. But if it were from native cruelty, the love of inflicting pain, or from any depravity of nature; instead of ceasing from it the moment it was made acquainted with the suffering of the animal, that knowledge would be a new motive to proceed; as it would give it the satisfaction of knowing, that its malignant purpose was effected, its cruel design accomplished. The same account is to be given of what is often called a mischievous disposition in children. It is not the love of mischief, but an exuberant love of activity. The mischief or inconvenience which they occasion to others is no part of the motive, but simply the love of action and strong excitement; and it may

be accompanied with the kindest feelings, the most sincere desire of giving pleasure to others, and as sincere an unwillingness to give pain or to cause uneasiness or displeasure.

Indeed I know not a single mark of early depravity, common to children in general, which may not, as these are, be fairly traced to causes, which imply no degree of depravity, and no fault of character, or of disposition. Individuals there may be, who give very early tokens of great perversity of mind, and corruption of heart. But these are exceptions from the general character of human nature, and, as such, have no place in the present argument; and if they had any, would be decisive, not in favour of the Orthodox doctrine, but against it; as the exception, in its nature, proves the opposite rule. If great depravity is the exception, exemption from depravity must be the rule.

No man, I am persuaded, was ever led by personal observation and experience to the thought of an original depravity of human nature, according to which, by the bias of nature, all, without exception, who come into the world, are from their birth inclined wholly to evil, and averse to good.

And as little, I am persuaded, would any one be led to such an opinion by the general current of scripture. I am led to think so by a general view of the commands, precepts, exhortations, promises, and threatenings of religion, and by the whole history of the divine dispensations to men; and also by attending to a great number of particulars, each of which,