case may be; but yet
the next day, when they meet at a session of their board, and come to the
work of actually dealing with the conduct and the motives of men, they may
find that there is _practically_ no difference between them whatever. Or,
if there should be any difference, such as would show itself in a greater
readiness in one than in the other to place confidence in the promises or
to confide in the integrity of men, the difference would, in general, have
no perceptible relation whatever to the difference in the theological
phraseology which they have been accustomed to hear and to assent to in
their respective churches. All which seems to indicate, as has already been
said, that the difference in question is rather apparent than real, and
that it implies less actual disagreement about the facts of human nature
than diversity in the phraseology by which the facts are represented.

_Agency of the Divine Spirit_.

It may, however, be said that in this respect, if not in any other, there
is a radical difference among parents in respect to human nature, in
relation to the religious education of children--namely, that some
think that the implanting of the right principles of repentance for all
wrong-doing, and sincere desires for the future to conform in all things to
the will of God, and seek the happiness and welfare of men, can not come
except by a special act of Divine intervention, and is utterly beyond the
reach--in respect to any actual efficiency--of all human instrumentalities.
This is no doubt true; but it is also no less true in respect to all the
powers and capacities of the human soul, as well as to those pertaining to
moral and religious duty. If the soul itself is the product of the
creative agency of God, _all_ its powers and faculties must be so, and,
consequently, the development of them all--and there certainly can be
no reason for making the sentiment of true and genuine piety an
exception--must be the work of the same creative power.

But some one may say. There is, however, after all, a difference; for
while we all admit that both the original entrance of the embryo soul into
existence, and every step of its subsequent progress and development,
including the coming into being and into action of all its various
faculties and powers, are the work of the Supreme creative power, the
commencement of the divine life in the soul is, in a _special and peculiar
sense_, the work of the Divine hand.

And