Christ with supreme affection. They love him with holy and

supreme affection, because he is supremely excellent and amiable. By such a spirit of love, they are united to Christ, and are in him by the most endearing and intimate union.

3. Being in Christ implies faith in his name. That true faith, which works by love, induces Christians to come unto Christ and trust themselves wholly in his hands. Such faith renders real Christians proper objects of the Saviour's special love and delight. For such

Such love to Christ is essentially different from that love, which sinners may feel towards him for the sake of his benefits. They who love Christ for the sake of their own happiness, and not for the sake of his supreme excellence, have not the smallest degree of moral goodness. They do not deny, but seek themselves in all their religious professions, services and sufferings. They possess that selfish character, which the Saviour wholly condemned in his preaching, and which is condemned throughout faith is holy in its nature and the holy scriptures. They, who effects. This faith leads perlove Christ merely for the hap-sons to trust in Christ on acpiness they hope to receive count of his excellence, and not through him, do not resemble from a selfish regard to their own God, nor the Saviour, nor any happiness. The essence of true holy beings, in their moral char-faith in Christ consists in holy acter. They are not conformed affections towards him. In the to the law of God, nor do they exercise of true faith Christians obey the gospel. Such a spirit have the spirit of Christ. In as they feel, is the essence of their faith they have the same sin; and forms the carnal mind, holiness, which constitutes the which is enmity against God.- essence and glory of his moral Let such persons, with the spirit character. By having such a they now possess, be denied ev- spirit they are in and united to ery expression of divine mercy, him.-It is true that by the hoand be punished as they deserve, ly faith of Christians, they are and they will curse God to his led to trust in him for all the face, and blaspheme the holy blessings they need. They conname of the Lord Jesus Christ. fide in the atonement, which he With such a spirit of selfishness has made by his death on the and hatred, no person can be in cross for the pardon of their sins Christ Jesus. For it is the spir- and for salvation from endless it of the world, who hate Christ punishment. They also confide without a cause. That love, in his constant and prevalent inwhich unites Christians to the tercession to plead their cause Saviour, is of the same nature, before the throne of grace.— as the pure love, which exists And they confide in his supreme in his own heart. And this love government to manage all their consists in disinterested benevo-concerns and complete their filence. Christ does not love nal victory, and triumph over all himself in a selfish, but in a ho- their enemies. But it is froma ly manner. And in the same love to him and from a supreme manner all Christians love him.regard to his glory, that they

.

desire and expect to receive such
blessings from him. The Sav-
iour and the salvation of the
gospel are precious to believers,
because in their salvation the
glory of God is displayed and
the Lord Jesus Christ is honored
and exalted. It is for Christ's
sake and not for their own sake,
that believers trust in him for
the blessings they need, and re-
joice in the salvation he bestows.
They are willing to be abased,
that he may be exalted. If the
faith of Christians were selfish
and if they desired and received
blessings from the Saviour on
their own account and not for
his sake, their faith would be
sinful. But as their faith is holy,
and as they trust in Christ and
receive blessings from him on
his account, they are worthy
of him. They have the same
holy affections in asking, receiv-wards their Creator.
ing and enjoying the blessings of
the gospel. which Christ feels
and displays in preparing and
bestowing these blessings upon
his people. That knowledge,
love and faith, which are pecul-
iar to real Christi ns, unite all
the true friends of Christ to him
by the highest and purest affec-
tion and friendship. And being
so united to him, they are said
to be in him. For they have
the very spirit of holiness which
he has. and which is the bond of
perfection.

ture are totally depraved. It is
very often said that there is no
man, who is perfect. The most
stupid and careless persons are
conscious of doing many sinful
actions. And we daily perceive
that our fellow creatures are
guilty of many offences. Mul-
titudes pay no regard to the
presence, commands, or displeas
ure, of their Creator. Multi-
tudes deceive, defraud and in-
jure their fellow creatures.-
Even children and youth are
false, proud and profane. They
do what they know is evil;
and refuse to do what they
know is right. The history of
the nations and families of man-
kind is the history of hatred,
revenge, violence and injustice,
towards their fellow creatures;
and of contempt, rebellion, in-
gratitude and provocation, to-

The laws

of every community, and the precautions of every person in his dealings with his fellow-men, are a constant and decisive evidence of human depravity. Indeed, there is rarely to be found a single person, who denies the universal depravity of mankind. But though few, or none, deny that all mankind are depraved in some degree, many deny that any of mankind are, by nature, totally depraved. It is not our present design to prove that all men are sinners; but that all mankind are, by nature, totally sinful. By nature there is not the smallest emotion of real

The Doctrine of Total Depravity. goodness in any man; but “the

H

No. 2.

AVING shown, in our first number, what this doctrine implies, it is now proposed to prove that all mankind, by na

heart of the sons of men is full of evil." To prove that mankind are so depraved, it may be observed,

1. That this is the account, which is given of human depra

vity in the holy scriptures. We ye generation of vipers, how can

read that "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Again it is written, "What is man, that he should be clean? and he, that is born of a woman, that he should be righteous? ·Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, who drinketh iniquity like water ?" The Psalmist says of the wicked, "There is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue." Again he says, "The Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek God. They are all gone aside, they are together become filthy; there is none that doeth good, no, not one." ." And of himself, the Psalmist says: Behold, 1 was shapen in iniquity; and in sin did my mother conceive me. Solomon says, "The heart of the sons of men is fully set in them to do evil. Yea, also,, the heart of the sons of inen is full of evil, and madness 、is in their heart while they live, and after that they go to the dead." Jeremiah says, "The heart is deceitful above all things and desperately wicked." The Lord Jesus Christ said to his hearers, "I know you, that ye have not the love of God in you." And again he said, "Ye are of your father the devil, and the lusts of your father ye will do." And again, "Ye serpents,

66

ye escape the damnation of hell?" Respecting the wickedness of mankind the apostle writes: "We have before proved both Jews and Gentiles, that they are all under sin; as it is written, There is none righteous, no, not one; there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.

Their throat is

an open sepulchre; with their
tongues they have used deceit;
the poison of asps is under their
lips; whose mouth is full of
cursing and bitterness; their feet
are swift to shed blood; des-
truction and misery are in their
ways; and the way of peace
have they not known there is
no fear of God before their
eyes." Again he says,
"The
carnal mind is enmity against
God, for it is not subject to the
law of God, neither indeed can
be. So then they, that are in
the flesh, cannot please God."
These are some of the plain
declarations, which God has
made in his word, respecting the
depravity of mankind. And if
they do not fully and plainly
prove the total depravity of ali
mankind by nature, we must
despair of everproving any thing
by the scriptures of truth. Let
any person fairly and candidly
consider what God has said on
this subject, and he must be
convinced that according to the
scriptures all mankind are, by
nature, totally depraved.

2. The total depravity of mankind is evident, from what is said in the scriptures respecting such persons, as have any

essential alteration in their character; nor could all their goodness be the effect of the special influence of the Holy Spirit.— Since all, who have any real

their native character, it follows that all mankind are by nature, totally depraved.

degree of moral goodness. The hearts of some men have been holy, and their conduct has been approved by the living and true God. But according to the scripture, such persons have ex-goodness, differ essentially from perienced an essential alteration in their moral character. They are said to be born again, to be born of God and to be born of the Spirit. They are said to have a new heart and a right spirit, and to be renewed in the temper of their minds. They are said to have passed from death unto life. They are said not to be in the flesh, but in the spirit. And they are called new creatures. The people of God, who are called righteous and are represented as having some real goodness, ascribe their peculiar character to the special influence of the Holy Spirit. They say unto God, Thou wilt ordain peace over us; for thou also hast wrought all our works in us. When describing their preparation for heaven they say,

66

3. The total depravity of mankind is evident from the scriptural distinction between saints and sinners. The scrip tures divide all mankind into two classes. One closs is sometimes called saints and the other sinners. One is called the righteous and the other the wicked. One is called holy the other unholy. One is called godly and the other ungodly. One is called the children of God and the other the children of Satan. One of these classes has passed from a state of condemnation to a state of justification. But the other class abide under the wrath of God and the condemning sentence of the law. One class will be accepted and received into heaven at the final judgment. But the other class will then be condemned and consigned to the endless torments of hell. It is certain, then, that there must be an essential difference between the moral characters of those two classes of mankind. Now let it be considered what constitutes the essential difference between saints and sinners. No saint, in this life, is perfect in holiness.— But according to the scriptures every person, who has the least degree of moral goodness, or ho

Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit." The Apostle says to his Christian brethren, He, who hath begun a good work in you, will perform it until the day of Jesus Christ." It is very evident that all the goodness, which exists in such persons, as are not wholly sinful, is declared in the word of God to be produced by his special influence upon their hearts. And if this be a true account of their characters, it is certain that by nature, or as they are born into the world,liness is a saint. They, who they are totally depraved. If have any holy affections, or perthey were not so there could form any virtuous actions, are have been no foundation for an classed with the righteous. If

religious subject. If it be true, as we think is evident from the preceding number, that mankind are by nature totally depraved, it is a doctrine of the greatest importance in its connection and consequences. And its impor

lowing considerations.

the wicked then differ essential- creatures.-Without any ques ly from the righteous, it is be- tion the truth ought to be preachcause they have no holy affec-ed and to be believed on every tions and perform no virtuous actions. They are, therefore, totally depraved and sinful. It is impossible to divide mankind into two classes, as they are divided in the scriptures, without making total depravity essential to the character of one class.-tance may appear from the folRemove total depravity from the character of sinners, and they do not differ from saints. If then there be in the world any persons, who can justly be called sinners in distinction from saints, they are by nature, and they still remain, totally depraved. Every view, which the word of God affords of this important subject, will oblige us to believe, that "the heart of the sons of men is full of evil."

1. It is necessary that mankind should be sensible of their own depravity that they may understand the doctrines of the gospel. It is the design of the gospel to display the glory of God in the salvation of sinners. And with this design all the doctrines of the gospel harmonize. That the gospel may be understood and the glory of God in the salvation of sinners may be perceived, it is necessary to have a true knowledge of the character of the sinners who are saved.

The Doctrine of Total Depravity. In proportion to their depravity

No. 3.

HIS doctrine we have at

the glory of God and the excellence of the gospel will be manifest in their salvation. No person ever perceives any excel

Ttempted in our first number lence or importance in the gos

But

to explain, and in the second to pel of the grace of God, so long prove. It is now proposed to of- as he is ignorant and insensible fer some remarks respecting the of the depravity of mankind. importance of teaching and be- The whole gospel is founded on lieving the doctrine of total de- the doctrine of human depravipravity. It is well known that ty. For if mankind are not sinsome religious instructors dwellners, they have no need of the much, in their public discourses, Saviour, nor of such a salvation, on the depravity of mankind, as is offered in the gospel. yet some persons suppose that if they are by nature totally dethis is an unprofitable and un-praved, they are proper objects pleasant subject. It is often of the divine displeasure, and thought that it would be far bet-justly condemned to endless panter to commend people for their virtuous conduct; and that no good can arise from describing the wickedness of our fellow

ishment. Nor can they be forgiven and saved from deserved misery, without such atonement as shall express the justice of