and David plainly states the doctrine: Behold, I was shapen in iniquity, and in sin did my mother conceive me. Can language be more explicit? ble connexions? why, but because of that universal suspicion between man and man, which, by all we see, and hear, and feel, is become interwoven with our very make? The New Testament corroborates the Old. Though we do not entertain any individual suspicion, nay, though we have the strongest Our Lord's reproof of Peter seems to take personal confidence, yet the acknowledged the doctrine for granted: Thou savourest principle of conduct has this doctrine for its not the things that be of God, but those that basis. I will take a receipt, though it were be of man;' clearly intimating, that the from my brother,' is the established voice of ways of man are opposite to the ways of God. mankind; or as I have heard it more artful- And our Saviour, in that affecting discourse ly put, by a fallacy of which the very dis- to his disciples, observes to them that, as Think every they were by his grace made different from guise discovers the principle, man honest, but deal with him as if you knew others, therefore they must expect to be haAnd as in a state of ted by those who were so unlike them. And him to be otherwise.' innocence, the beasts, it is presumed, would it should be particularly observed, as anoth...not have bled for the sustenance of man, so er proof that the world is wicked, that our their parchments would not have been want- Lord considered the world' as opposed to If ye were of the ed as instruments of his security against his him and to his disciples. world, the world would love its own; but I fellow man.* But the grand arguments for this doctrine have chosen you out of the world, therefore St. John, writing must be drawn from the Holy Scriptures; the world hateth you.** and these, besides implying it almost con- to his christian church, states the same truth: tinually, expressly assert it; and that in in-We know that we are of God, and the stances too numerous to be all of them brought whole world lieth in wickedness.' forward here. Of these may I be allowed to produce a few; 'God saw that the wickedness of man was great, and that every imagination of the thoughts of his heart was only evil continually. God looked upon the earth, Here, however, if it be objected, that the and behold, it was corrupt; for all flesh had And it heathen who never heard of the Gospel will corrupted his way upon the earth. repented the Lord that he had made man on not assuredly be judged by it, the Saviour's the earth, and it grieved him at his heart.'t answer to such curious inquirers concerning This is a picture of mankind before the flood, the state of others is, 'Strive to enter in at and the doctrine receives additional confirm the strait gate.' It is enough for us to beation in Scripture, when it speaks of the lieve that God, who will judge the world times which followed after that tremendous in righteousness,' will judge all men accordjudgment had taken place. The Psalms ing to their opportunities. The heathen, to abound in lamentations on the depravity of whom he has not sent the light of the Gospel They are all gone aside; there is will probably not be judged by the Gospel. none that doeth good, no not one. In thy But with whatever mercy he may judge those sight,' says David, addressing the Most High, who, living in a land of darkness, are withshall no man living be justified.' Job, in out knowledge of his revealed law, our buhis usual lofty strain of interrogation, asks, siness is not with them, but with ourselves. What is man that he should be clean, and It is our business to consider what mercy he that is born of a woman that he should he will extend to those who, living in a chrisbe righteous? Behold the heavens are not tian country, abounding with means and orclean in His sight, how much more abomina-dinances, where the Gospel is preached in ble and filthy is man, who drinketh iniquity like water.'I man. - Nor do the Scriptures speak of this cor ruption as arising only from occasional temptation, or from mere extrinsic causes. The wise man tells us, that foolishness is bound up in the heart of a child;' the prophet Jeremiah assures us, the heart is deceitful above all things, and desperately wicked:' *Bishop Butler distinctly declares this truth to be evident, from experience as well as Revelation, that this world exhibits an idea of a Ruin, and he will hazard much who ventures to assert that Butler defended Christianity upon principles unconsonant to reason, philosophy, or sound experi ence. + Genesis vi. Man in his natural and unbelieving state, is likewise represented as in a state of guilt, and under the displeasure of Almighty God. He that believeth not the Son shall not see life; but the wrath of God abideth on him.' its purity; it is our business to inquire how he will deal with those who shut their eyes to its beams, who close their ears to its truths. For an unbeliever who has passed his life in the meridian of Scripture light, or for an outward but unfruitful professor of christianity, I know not what hope the Gospel holds out. The natural state of man is again thus described: The carnal mind is enmity against God! (awful thought!) 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.' What the apostle means by being in the flesh, is evident by what follows; for speaking of those whose hearts were changed by divine grace, he says, 'But ye are not in the flesh. but in the spirit, if so be that the spirit of God dwell in you;' that is, you are not now in your natural state: * John, xv. 19, the change that has passed on your minds by the influence of the Spirit of God is so great, that your state may properly be called be ing in the spirit.' It may be further observed that the same apostle, writing to the churches of Galatia, tells them, that the natural corruption of the human heart is continually opposing the spirit of holiness which influences the regenerate. The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary to each other' which passage by the way, at the same time that it proves the corruption of the heart, proves the necessity of divine influences. And the apostle, with respect to himself, freely confesses and deeply laments the workings of this corrupt principle: O wretched man that I am, who shall deliver me from the body of this death?" a great multitude which no man could ounber, of all nations, and kindred, and people. and tongues, standing before the throne, and before the Lamb, clothed with white robes: that one of the heavenly inhabitants informed him who they were:- These are they wis come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb; therefore are they be fore the throne of God, and serve Him day and night in his Temple; and He that sittet on the throne shall dwell among them; ther shall hunger no more, neither thirst any more, neither shall the sun light on them, bur any heat; for the Lamb which is in the midst of the throne shall feed them, and shall lead them to living fountains of waters, and God shall wipe away all tears from their eyes. We may gather from this description what It has been objected by some who have op- these glorious and happy beings once were posed this doctrine, that the same Scriptures they were sinful creatures their robes which speak of mankind as being sinners, were not spotless: They had washed them, speak of some as being righteous; and hence and made them white in the blood of the they would argue, that though this depravity Lamb. They are likewise generally repre of human nature may be general, yet it can- sented as having been once a suffering peo not be universal. This objection, when ex-ple: they came out of great tribulation.amined, serves only like all other objections against the truth, to establish that which it was intended so destroy. For what do the Scriptures assert respecting the righteous? That there are some whose principles, views and conduct, are so different from the rest of the world, and from what theirs themselves once were, that these persons are honoured with the peculiar title of the sons of God.' But no where do the Scriptures assert, that even these are sinless; on the contrary their faults are frequently mentioned; and persons of this class are moreover represented as those on whom a great change has passed: as having been formerly dead in trespasses and sins; but as being now called out of darkness into light;' as 'translated into the kingdom of God's dear Son;' as having passed from death to life.' And St. Paul put this matter past all doubt, by expressly as serting, that they were all by nature the children of wrath even as others.' It might be well to ask certain persons, who oppose the doctrine in question, and who also seem to talk as if they thought there were many sinless people in the world, how they expect that such sinless people will be saved? (though indeed to talk of an innocent person being saved involves a palpable contradiction in terms, of which those who use the expression do not seem to be aware; it is talking of curing a man already in health.) Undoubtedly,' such will say, they will be received into those abodes of bliss prepared for the righteous.' But be it remembered, there is but one way to these blissful abodes, and that is, through Jesus Christ: For there is none other name given among men whereby we must be saved.' If we ask whom did Christ come to save? the Scripture directly They are described as having overcome the By all this it is evident that men of any other description than redeemed sinners must gain admitance to heaven some other way than that which the Scriptures point out: and also that when they shall arrive there, so different will be their employment, that they must have an anthem peculiar to themselves. Nothing is more adapted to the casting down of high imaginations,' and to promote humility, than this reflection, that heaven is always in Scripture pointed out not as the reward of the innocent, but as the hope of the penitent. This, while it is calculated to exclude boasting,' the temper the most op posite to the Gospel, is yet the most suited to afford comfort; for were heaven promised as the reward of innocence, who could attain to it? but being as it is the promised portion of faith and repentance, purchased for us by the blood of Christ, and offered to every penitent believer, who is compelled to mis answers, He came into the world to save it? It is urged that the belief of this doctrine * Rev. xii. 14. + Rev. xiv. 4 of our corruption produces many ill effects, sent him rather as a brute than an apostate; ́ and therefore it should be discouraged.-not taking into the account that his present That it does not produce those ill effects, degraded nature and depraved faculties are when not misunderstood or partially repre- not his original state: that he is not such as sented, we shall attempt to show at the he came out of the hands of his Creator, but same time let it be observed, if it be really such as he has been made by sin. Nor do true we must not reject it on account of any they know that he has not even now lost all of these supposed ill consequences. Truth remains of his primitive dignity, all traces of may often be attended with disagreeable ef- his divine original, but is still capable of a fects, but if it be truth it must still be pursu- restoration more glorious ed. If for instance, treason should exist in a country, every one knows the disagreeable effects which will follow such a conviction; but our not believing such treason to exist, will not prevent such effect following it: on the contrary, our believing it may prevent the fatal consequences. It is objected, that this doctrine debases and degrades human nature, and that finding fault with the building is only another way of finding fault with the architect To the first part of this objection it may be remarked, that if man be really a corrupt, fallen being. it is proper to represent him as such the fault then lies in the man, and not in the doc trine, which only states the truth As to the inference which is supposed to follow, namely, that it throws the fault upon the Creator, it proceeds upon the false supposition that man's present corrupt state is the state in which he was originally created: the contrary of which is the truth. • God made man upright, but he hath found out many ventions.' in Than is dreamt of in their philosophy. Perhaps, too, they know from what they feel, all the evil to which man is inclined; but the good of which he is capable by the suthey do not know, for they have not felt, all perinduction of the divine principle: thus they asperse human nature instead of representing it fairly, and in so doing it is they who calumniate the great Creator. The doctrine of corruption is likewise accused of being a gloomy, discouraging docNow suppose this objection true in its fullest trine, and an enemy to joy and comfort. extent. Is it any way unreasonable that a being fallen into a state of sin, under the displeasure of Almighty God, should feel seriously alarmed at being in such a state? Is the condemned criminal blamed because he is not merry? And would it be esteemed a condemned in order to make him so? kind action to persuade him that he is not But this charge is not true in the sense intended by those who bring it forward.---It is likewise objected, that as this doc-Those who believe this doctrine are not the trine must give us such a bad opinion of man- most gloomy people. When. indeed, any kind, it must consequently produce ill-will, one by the influence of the Holy Spirit is hatred and suspicion. But it should be re- brought to view his state as it really is, a membered, that it gives us no worse an opin-state of guilt and danger, it is natural that ion of other men than it gives us of our such a fear as impels him to flee from the fear should be excited in his mind, but it is selves; and such views of ourselves have a very salutary effect, inasmuch as they have wrath to come;' it is such a fear as moved a tendency to produce humility; and humil-Noah to prepare an ark to the saving of his ity is not likely to produce ill-will to others, house. Such an one will likewise feel sorfor only from pride cometh contention: row; not however the sorrow of the world and as to the views it gives us of mankind, which worketh death,' but that godly sorrow it represents us as fellow-sufferers; and which worketh repentance. Such an one is surely the consideration that we are compan- but it is the despair of his own ability to said to be driven to despair by this doctrine; ions in misery is not calculated to produce hatred. The truth is, these effects, where save himself; it is that wholesome despair they have actually followed, have followed from a false and partial view of the subject. Old persons who have seen much of the world, and who have little religion, are apt to be strong in their belief of man's actual corruption; but not taking it up on christian grounds, this belief in them shows itself in a narrow and malignant temper; in uncharitable judgment and harsh opinions, in individual suspicion, and in too general a disposition to hatred. of his own merits produced by conviction and humility which drives him to seek a better refuge; and such an one is in a proper state to receive the glorious doctrine we are next about to contemplate, namely, THAT GOD SO LOVED THE WORLD, THAT HE GAVE HIS ONLY BEGOTTEN SON, THAT WHOSOEVER BELIEVED ON HIM SHOULD NOT PERISH, BUT HAVE EVERLASTING LIFE. Of this doctrine it is of the last importance to form just views, for as it is the only doctrine which can keep the humble penitent from despair, so, on the other hand, great care must be taken that false views of it do not lead us to presumption. In order to understand it rightly, we must not fill our minds with our own reasonings upon it, which is the way in which some good people have been misled, but we must betake ourselves to the Scriptures, wherein we shall find the ་ doctrine stated so plainly as to show that the all things are ready,' is the gospel call; f mistakes have not arisen from a waut of which we may observe, that at the same time clearness in the Scriptures, but from a desire that it tells us that all things are ready,' it to make it bend to some favourite notions. nevertheless tells us that we must come." While it has been totally rejected by some, Food being provided for us will not benest it has been so mutilated by others, as hardly us except we partake of it. It will not avail to retain any resemblance to the Scripture us that Christ our passover is sacrificed for doctrine of redemption. We are told in the us,' unless we keep the feast.'-We must beautiful passage last quoted the source-the make use of the fountain which is opened love of God to a lost world; -who the Re for sin and for uncleanness,' if we would be deemer was the Son of God;-the end for purified. 'All, indeed, who are athirst are which this plan was formed and executed-invited to take of the waters of life freely' 'that whosoever believed in him should not but if we feel no thirst; if we do not perish, but have everlasting life.”—' As I live, drink, their saving qualities are of no avail. saith the Lord, I have no pleasure in the It is the more necessary to insist on the death of the wicked.'-' He would have all in the present day, as there is a worldly and men to be saved and come to the knowledge fashionable, as well as a low and sectarian of the truth. He would not have any per- Antinomianism: there lamentably prevails ish, but that all should come to repentance.' in the world an unwarranted assurance of There is nothing surely in all this to pro- salvation, founded on a slight, vague, and mote gloominess. On the contrary, if kind- general confidence in what Christ has done ness and mercy have a tendency to win and and suffered for us, as if the great object of warm the heart, here is every incentive to his doing and suffering had been to emancijoy and cheerfulness. Christianity looks pate us from all obligations to duty and obekindly towards all, and with peculiar tender-dience; and as if, because he died for sinness on such as, from humbling views of ners, we might therefore safely and comforttheir own unworthiness, might be led to fan- ably go on to live in sin, contenting ourselves cy themselves excluded :—we are expressly with now and then a transient, formal, and told, that Christ died for all-that he unmeaning avowal of our unworthiness, our tasted death for every man ;'-that he died obligation, and the all-sufficiency of his for the sins of the whole world.' Accord- atonement. By the discharge of this quitingly he has commanded that his gospel rent, of which all the cost consists in acshould be preached to every creature;' knowledgment, the sensual, the worldly, and which is in effect declaring, that not a sin- the vain hope to find a refuge in heaven, gle human being is excluded: for to preach when driven from the enjoyments of this the gospel is to offer a Saviour:-and the world. But this cheap and indolent Chris. -Saviour in the plainest language offers him- tianity is no where taught in the Bible. The self to all,-declaring to all the ends of the faith inculcated there is not a lazy, profes earth,' Look unto me and be saved.' It sional faith, but that faith which produceth is therefore an undeniable truth, that no one obedience,' that faith which worketh by will perish for the want of a Saviour, but for love,' that faith of which the practical lan rejecting him. That none are excluded who guage is Strive that you may enter in;' do not exclude themselves, as many unhap- So run that you may obtain - So fight pily do, who reject the counsel of God that you may lay hold on eternal life :'-that against themselves, and so receive the grace faith which directs us not to be weary in of God in vain.' well-doing;'-which says, work out your own salvation:'-never forgetting at the same time, that it is God which worketh in us both to will and to do.' The contrary doctrine is implied in the very name of the Redeemer; And his name shall be called Jesus, for he shall save his people from their sins,' not in their sins.—Are those rich supplies of grace which the gospel offers: are those abundant aids of the spirit which it promises, tendered to the slothful? —No. God will have all his gifts improved. Grace must be used, or it will be withdrawn. The Almighty thinks it not derogatory to his free grace to declare, that those only who do his commandments have right to the tree of life.' And the scriptures represent it as not derogatory to the sacrifice of Christ, to follow his example in well-doing The only caution is, that we must not work in our own strength, nor bring in our contribution of works as if in aid of the supposed deficiency of His merits. · But to suppose that because Christ has died for the sins of the whole world,' the whole world will therefore be saved, is a most fatal mistake. In the same book which tells us that Christ died for all,' we have like wise this awful admonition; Strait is the gate, and few there be that find it ;' which, whether it be understood of the immediate reception of the gospel, or of the final use which was too likely to be made of it, gives no encouragement to hope that all will be qualified to partake of its promises. And whilst it declares that there is no other name whereby we may be saved but the name of Jesus; it likewise declares THAT WITHOUT HOLINESS NO MAN SHALL It is much to be feared that some, in their zeal to defend the gospel doctrines of free grace, have materially injured the gospel doctrine of holiness: stating that Christ has done all in such a sense, as that there is nothing left for us to do.-But do the Scripturres hold out this language?— Come, for 6 For we must not in our over-caulion fancy, that because Christ has redeemed us from the curse of the law,' we are therefore with out a law. In acknowledging Christ as asistance, since otherwise there would be no deliverer, we must not forget that he is a occasion to caution us not to do it. The law-giver too, and that we are expressly scriptures have illustrated this in terms commanded to fulfil the law of Christ' if which are familiar indeed, but which are we wish to know what his laws are, we must therefore only the more condescending and !search the Scriptures,' especially the New endearing. Behold, I stand at the door and Testament; there we shall find him declar-knock. If any inan hear my voice and open ing the door, I will come in to him, and will sup with him, and he with me.' Observe, it is not said, if any man will not listen to me, I will force open the door. But if we refuse admittance to such a guest, we must abide by the consequences. THE ABSOLUTE NECESSITY OF A CHANGE OF HEART AND LIFE. Our Saviour says, that 'except a man be born again, he cannot see the kingdom of God that it is not a mere acknowledging The sublime doctrine of divine assistance His authority, calling him 'Lord, Lord,' that is the more to be prized, not only on account will avail any thing, except we Do what He of our own helplessness, but from the addicommands that any thing short of this is tional consideration of the powerful adverlike a man building his house upon the sands, sary with whom the Christian has to conwhich, when the storms come on, will cer- tend: an article of our faith by the way, tainly fall. In like manner the apostles are which is growing into general disrepute continually enforcing the necessity of this among the politer class of society. Nay, change, which they describe under the vari- there is a kind of ridicule attached to the ous names of the new man;'*-the new very suggestion of the subject, as if it were creature;' a transformation into the im- exploded by general agreement, on full proof age of God:'-'a participation of the di- of its being an absolute absurdity, utterly vine nature. Nor is this change represen- repugnant to the liberal spirit of an enlightted as consisting merely in a change of reli- enad age. And it requires no small neatgious opinions, not even in being delivered ness of expression and periphrastic ingenuover from a worse to a better system of doc-ity to get the very mention tolerated;-I trines, nor in exchanging gross sins for those mean ENCE AND POWER OF OUR GREAT SPIRIT- which are more sober and reputable: nor in THE SCRIPTURE DOCTRINE OF THE EXISTrenouncing the sins of youth, and assuming those of a quieter period of life; nor in leaving off evil practices because men are grown tired of them, or find they injure their credit, health, or fortune; nor does it consist in inoffensiveness and obliging manners, nor indeed in any merely outward reformation. But the change consists in being renewed in the spirit of our minds;' in being conformed to the image of the Son of God; in being called out of darkness into his mar vellous light.' And the whole of this great change, its beginning, progress, and final accomplishment (for it is represented as a gradual change) is ascribed to THE INFLUENCES OF THE HOLY SPIRIT. This is considered by the fashionable sceptic as a vulgar invention, which ought to be banished with the belief in dreams, and ghosts, and witchcraft :-by the fashionable Christian, as an ingenious allegory, but not as a literal truth; and by almost all, as a doctrine which, when it happens to be introwith the pews, but is by common consent duced at church, has at least nothing to do made over to the aisles, if indeed it must be retained at all. we May I, with great humility and respect, presume to suggest to our divines that they would do well not to lend their countenance We are perpetually reminded of our utter to these modish curtailments of the Christian inability to help ourselves, that we may set faith; nor to shun the introduction of this the higher value on those gracious aids which doctrine whenever it consists with their subare held out to us. We are taught that we ject to bring it forward! A truth which is are not sufficient to think any thing as of seldom brought before the eye, imperceptiourselves, but our sufficiency is of God.' And bly grows less and less important; and if it when we are told that if we live after the be an unpleasing truth, we grow more and flesh, we shall die,' we are at the same time more reconciled to its absence, till at length reminded, that it is through the spirit that its intrusion becomes offensive, and we must mortify the deeds of the body.' learn in the end to renounce what we at We are likewise cautioned that we 'grieve first only neglected. Because some coarse not the Holy Spirit of God;' that we quench and ranting enthusiasts have been fond of not the Spirit.' By all which expressions, using tremendous terms and awful denunciaand many other of like imports, we are taught tions with a violence and frequency, which that, while we are to ascribe with humble might make it seem to be a gratification to gratitude every good thought, word, and them to denounce judgments and anticipate work, to the influence of the Holy Spirit, we torments, can their coarseness or vulgarity are not to look on such influence as super- make a true doctrine false, or an important seding our own exertions; and it is too plain one trifling? If such preachers have given that we may reject the gracious offers of as-offence by their uncouth manner of managing an awful doctrine, that indeed furnishes *Ephesians, iv. 24. † Gallatians, vi. 15. 12 Co. a caution to treat the subject more discreetrinthians, x. 2 Peter, i. 4. ly, but it is no just reason for avoiding the |