whatever success they may pursue their studies, and make those attainments which the world admire, still, he shall not be satisfied, and they must not be, until a greater point is gained—until their hearts are renewed by the Holy Spirit, and their peace is made with heaven. He seeks first and chiefly, not only for himself, but for his children, "the kingdom of God and his righteousness ;" and he makes this manifest, in his daily intercourse with them, and in all he does for them.

The devoted Christian parent makes the conversion of his children a leading object in their education, for several reasons.

In the first place, this important change will best prepare them for the duties of social life. Without it, he knows, however promising they may appear in youth, that they are scarcely to be trusted. Their future conduct may be commendable, or it may not be. They may be kind neighbors, useful citizens, and valuable friends ; or they may be sadly the reverse of this. Their hearts are wholly selfish and sinful; and though circumstances may for a time restrain them within the bounds of decency, and garnish over their internal corruptions, yet there is no telling what, in a change of circumstances, they may be left to do. But if the grand object at which he is aiming can be accomplished-if their hearts are renewed in early life; he will then view them as resting on a much surer foundation. The grace of God, which in this case they have received, will " be within them as a well of water, springing up unto life eternal." The holy temper which they have imbibed will exhibit itself in the diligent performance of the various relative and social duties. Their external deportment will be amiable and exemplary, not from motives of mere selfishness, but from a regard to duty and the authority and glory of God. They will have fixed principles of holy action, which no change of circumstances will be likely to shake.

The Christian parent also seeks the conversion of his children, because he knows that, without it, they will render no acceptable service to the Redeemer, and will never be useful in his kingdom. He has devoted them to Christ, and desires that they may live to serve and enjoy him; but he is sure they will not live in this happy manner, unless renewed in the temper of their minds. They will serve themselves, and the world; but for the God who made them, and the Saviour who died for them, they will have no affectionate regard, and will perform no acceptable service.

Another reason, why he makes the conversion of his children a leading object is, that nothing short of this will fit them to die in peace, and to enter on the possession of eternal rest. He regards them as constantly exposed to death, and, if unsanctified, to perish. No mere external accomplishments will in his view avail anything towards their final acceptance with God. Until renewed by the Divine Spirit, they are every moment liable to be separated forever

from that holy heaven, which is the object of his most ardent aspirations, and to sink, through the gates of death, to the prisons of despair. And beholding them in such a state, he cannot be easy. He desires habitually and most earnestly their sanctification and salvation. He makes this the great and leading object of all his endeavors on their behalf, and is willing to perform any labor, which will have a tendency to accomplish it. But what can he do? What means shall he use, with a view to lead his children to the exercise of that holiness, without which they cannot see the Lord in peace?

This is our third general subject of inquiry; and in pursuing it, I wish to make the impression, first of all, that means are necessary. Many seem to labor under a mistake in regard to this point. They know that their children need converting grace, in order to prepare them for usefulness here and glory hereafter; but they infer, since this is the gift of God, that there is little or nothing for them to do. Means they regard as of doubtful efficacy, and feel under no particular obligations to employ them. They rather choose to commit their children to the mercy of God, and leave them, untutored, to the disposals of his will. But views such as these are wrong and ruinous. Why were means of grace instituted to be used in any case? The conversion of an adult is the work of God; yet it is effected, always, through the instrumentality of means. But if means are to be used for the conversion of adults, why not for the conversion of children? What reason can be given, why they are not as important in the one case, as in the other? Indeed, they should be regarded as indispensable, in both cases. The Christian parent may as well expect a harvest, where no seed has been sown; or that his children will become learned and wise, without the means of literary instruction; as he may expect them to become truly religious, without diligence and fidelity on his part, in the use of all likely means to promote their conversion and final salvation.

In ascertaining the means to be employed, it should be kept in mind, that children possess the same mental faculties as adultsthey are, in fact, men and women in miniature—and consequently, the same general means are to be used to promote their conversion (making allowance for the difference in age, and other circumstances) as are used for the spiritual benefit of those in riper years. It is as true of them, as of others, that if they are ever sanctified, it must be through the truth. If they are ever regenerated, they will be "born again, not of corruptible seed, but of incorruptible, which is the word of God." The means to be used with them are the appointed means of grace, modified, to be sure, so as to be suited to their capacities, and to the peculiar circumstances in which they are placed. In particular,

1. Children should early be made the subjects of direct religious

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instruction. Divine truth should be instilled into their minds, and made, if possible, to exert an influence upon their hearts. One of the first lessons to be imparted-when they have learned the existence and perfections of God, and the inspiration of the Scriptures-is that of their own sinfulness. And this is a subject on which they should be, not only silenced, but convinced. By explaining to them the requisitions of the divine law, and the nature of sin, they should be made, if possible, to see and feel that they are sinners, involved in guilt and ruin. When once sensible of this, it will be easy to direct them to a Saviour's blood, and to those precious offers of pardon and salvation which are proposed in the Gospel. It will be easy to urge these offers upon them, assuring them that, if they comply, their immortal interests will be secured; but if they persist in refusing compliance, they must inevitably perish.

The truths to be urged upon the minds of children are, not the abstrusities of religion, but the plainest and most important doctrines of the Gospel. These should be urged with the utmost simplicity, so that they may be understood; and with a degree of tenderness and affection, which can hardly fail to convince those to whom they are addressed, that they are intended for their benefit. They should be urged also in a way to engage the attention of children, and to interest their feelings. They should be made as little repulsive and wearisome as possible. But especially should the truths of religion be addressed to the minds of children with great seriousness. They must see, from the very first, in the serious aspect and manner of those about them, whenever religion is introduced, that this a great and solemn subject, in which they are deeply concerned, and with which they must never allow themselves to trifle. They should moreover be instructed, as they advance in religious knowledge, to apply it to their own case. They are not to learn divine truth, as they do the lessons given them at school, keeping it at a great distance, and regarding it in the light of mere speculation; but they are to consider it as truth which is directly and solemnly applicable to themselves. It proposes something for them to do, as well as to learn; and something which they must do, or they must finally perish. Religion, they should be taught too, is strictly personal. No one can possess it for them, or perform its duties in their stead; but each must be estimated according to his own character, and receive his own reward. Each must act and answer for himself.

It is important that correct religious impressions should begin to be made upon the minds of children, at a very early period. The making of them at this period will depend chiefly upon the example of parents. If parents are uniformly and consistently religious, manifesting in their whole appearance and deportment, their words and actions, that the soul is of more value than the body,

and the concerns of the soul of more consequence than the world; it will be scarcely possible that their little children should not early be led to cherish feelings of reverence and deep regard for religion. And as soon as such children come to know, that they are destitute of religion, and in this respect separated from those they most dearly love, they will have a source of uneasiness which will hardly be removed, till they come to a saving knowledge of the truth.

As children advance to years of understanding, they should be taught to engage in the services of religion with sincerity and devotion. They should be led to the house of God, to attend upon the public services of the sanctuary. They should be required to read the Scriptures, and other suitable religious books. They should be instructed in the duty and the benefits of prayer, and the importance of regularity and fervency in their own private devotions. And they should be frequently questioned, as to the correctness of their religious views, and the manner in which they perform religious duties.

Children should be taught to fulfil their social obligations, from a regard, not only to their own credit, and the comfort of those about them, but more especially to the authority and glory of God. And the instances in which they have violated these obligations, they should be led to regard, and to lament, as sins against God. It should be impressed on them, indeed, that, in all their performances, God looketh on the heart; and that it is incumbent on them to look there too. Their outward behavior may be much better than their hearts. They may so conduct themselves as to merit the esteem of their parents and friends; while their motives, their hearts, by which alone God estimates them, have been selfish and wrong.

2. In addition to direct religious instruction, the Christian parent should seize every favorable opportunity, every tender moment, to press upon his children the motives of the Gospel. He will not only endeavor to convince them of the truth and excellence of his religion, but will, if possible, persuade them to embrace it. With this view, he will urge the command and authority of God. He will urge the calls of duty, and of interest. He will contrast the pleasantness of wisdom's ways, with that way of transgressors which is hard. He will direct their minds to the most moving considerations such as the unvarying goodness of God; the dying love of Jesus; the nearness and certainty of death; the solemnities of the Judgement; the world of glory; and the world of despair; and by all, will endeavor to draw them to Christ, and to the possession of that character, without which they cannot be saved. He will set before them the example of "those, who through faith and patience now inherit the promises ;" and especially will he be concerned to allure them onward by his own

example. He will endeavor that this shall shine upon them at all times, to excite them to the possession of that religion which is so much his solace and support. Indeed, by every motive which reason and revelation furnish, he will endeavor, as he is able, to persuade his children to become the early friends and followers of Jesus.

3. Children should be the objects of unremitting spiritual care and watchfulness. They are as unqualified to have the charge of themselves in a religious view, as in a natural view. They are as unfit to be trusted with their spiritual interests, as with their temporal interests. They need the watchful care of their parents, to preserve them from error, from temptations, aud from spiritual dangers and foes. They are liable, in many ways, to be deceived and ensnared. They are in danger from their intercourse with others. They are in danger from the deceitfulness of their own hearts. They are in danger from that subtle enemy, who "goeth about as a roaring lion seeking whom he may devour." They are in danger of imbibing corrupt principles, and of falling into sinful and ruinous practices. They are just entering upon a world that is full of temptation, and their way through it is beset with the determined enemies of their peace. In circumstances such as these, how much they need the watchful care of an experienced religious parent!-And this care, on the part of the parent, must be unremitting, untiring. It will lead him to seek and maintain the most intimate acquaintance with the plans, the pursuits, the companions, and the various temptations of his children, that so he may the better advise them, and secure them from surrounding dangers and evils. That the religious inspection of the parent may be exercised with the more ease and effect, he should secure the entire confidence of his children, and should encourage them to be perfectly frank and open in their intercourse with him. They should be led to regard him as their best and bosom friend, and should be accustomed to go to him for advice and direction, in all their difficulties and concerns.

4. Another means to be employed in a religious education is parental authority and restraint.-Universal observation and experience shew, that children need government. So strong are the evil propensities of their hearts, that neither instruction, persuasion, nor watchfulness, will in many cases avail. They must be directed and restrained by the prudent but vigorous exercise of parental authority. The wise parent will indeed exercise his authority as seldom as possible. He will prefer to sustain his influence rather by promises than threats-rather by rewards than punishments. But the cases are few, in which he can accomplish his whole object in this way. He will be compelled to resort often to direct restraints. If the child submit readily to the restraints imposed, it is very well, and very happy. But if he demur