several objections to this doctrine, which deserve consideration. He pleads,

1. "That we see sinners capable of performing many offices of justice and truth." (P. 74.)

I grant it. For we also see them capable of perfection. But does it follow that they are perfect because they are capable of perfection? And does it follow that they do their duty in any respect, because we see them capable of doing it? but his meaning, according to explanation, is this, that "Sinners often voluntarily refrain from acts of wickedness, because they view them as morally wrong, and connected with the just wrath of God." What he intends by acts of wickedness in distinction from wicked exercises of heart, I know not. If he mean such acts as those from which Pharaoh and Ba laam refrained only because they dreaded the wrath of heaven, I readily grant it. For those were merely external, because it is evident that their hearts were disobedient. But if by acts of wickedness from which sinners refrain, he means cordial acts, I deny it. For every imagination of the thoughts of their hearts is evil continually. It is common for sinners to refrain from one sin for the sake of another, or rather to prefer one sin before another. But they never refrain from sin for the sake of duty, But Mr. T. pleads

2." That it would be ridiculous to pretend that their depravity incapacitates them from such acts as they are known to perform every day? Very true. It would be ridiculous indeed to deny that they perform what they perform. But

what do they perform, is the question? do they perform acts of justice and faithfulness, in the sight of God, who regardeth not the outward appearance? By no means. For their hearts are wholly evil. It is therefore evident, that the justice or goodness of which sinners are the subjects, is apparent, and not real. But, that they perform the offices of justice, as the civil law requires, is not debated. I had granted in the dialogue; I granted in stating the ques tion; and I now grant once for all, that sinners are frequently just men in the sight of the civil law. But what is the chaff to the wheat? What is the shadow to the substance? What are visible things to those which are invisible? For, "Though I bestow all my goods to feed the poor, and tho' I give my body to be burned, and have not charity, it profiteth me nothing," saith the Apostle.

SECTION IV.

Containing several Inferences.

-INFERENCE 1. If sinners are totally depraved, Mr.T.'s theory is totally groundless. The truth of this doctrine saps the foundation of every one of his arguments. For, what duty is there in those actions which are wholly sinful? But, all the moral actions of sinners fall within this description. For, the heart of man, which is the sum or aggregate of his moral exercises, is totally evil. Accordingly the scripture teaches us in a most commanding and convincing style, that sinners not only hide their talents, but that the leading faculties of their minds

and the principal organs and members of their bodies are wholly employed in the service of sin. "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. Destruction and misery are in their ways; and the way of peace they have not known. There is no fear of God before their eyes." Thus Paul describes the total defilement of sinners, in his letter to the Romans: and to Titus he says, "Unto the pure are all things pure; but unto them that are defiled and unbelieving is nothing pure. But even their mind and conscience is defiled. They profess they know God, but in works deny him; being abominable and disobedient, and unto every good work reprobate. The Bible also represents sinners to be as blind as stones; to have hearts as hard as stones; to be as deaf as adders; to be full of envy and malice; and in a word, to be dead in trespasses and sins, and to be the children of the devil. This being the character of sinners it is easy to see why God reprobates all their actions, For if the tree be totally corrupt, the fruit will not be in any measure good. Accordingly says Christ, "Either make the tree good and his fruit good, or else make the tree corrupt and his fruit corrupt for the tree is known by his fruit." And to the same purpose though God commands sacrifices, offerings and oblations; yet he abhors them when presented by sinners, who are destitute of a hum

For he says, "He that slew a man; he that

ble and contrite heart. killeth an ox is as if he sacrificeth a lamb as if he cut off a dog's neck;' he that offereth an oblation as if he offered' swine's blood; and he that burneth incense as if he blessed an idol."

INFERENCE 2. It is evident that Mr. T. finds by experience that his theory of duty, destitute of holiness, cannot be supported on Calvinistic principles. For to support it, he obviously departs from the first and most capital principle of Calvinism, and adopts the reasoning of uniform Arminians. To make the truth of this inference obvious, I have only to compare his construction of several cardinal texts with the construction of Armenian wri-' ters. This will display his leading principle to advantage. For every theory of sentiment depends upon the construction of a few cardinal texts of scripture,

1. He pleads that this text, " And 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," applies to the most profligate. For he says, "It cannot be just to apply what is said of the most profligate, as a literal description of all."

Doctor Taylor, the most distinguished advocate for Armenian tenets, while opposing the Calvinists, confines the description to the most profligate,*

2. Mr. T. treating of the description of human depravity in Rom. iii. says, "The A

Scrip. Doct. page 12.

postle's design is sufficiently answered if we un derstand these words not as an exact literal description of every unrenewed human creature, and all his moral exercises: but as a just picture of mankind in the gross." Dr. Taylor has the: same sentiment in these words, "This I say is not to be understood of every individual; but only of those of whom it was true, who might be great numbers. "Dr. Whitby, another notable defender of the Arminian faith, while opposing the Calvinists, says, "This is almost the continual mistake of these men, that they ascribe that to man's lapsed state which belongs only to the worst of men, who had corrupted themselves by a long course of continual impi ety. Thus said these learned Doctors and thus says Mr. T. But what are the sentiments of Calvin and Edwards on the 3d, of Romans? "Paul enveigheth not (says Calvin) against cere tain men; but against the whole nation of the of Adam; neither declaimeth, he against the corrupt manners of one or two ages, but accuseth the continual corruption of nature." President Edwards to shew that the Apostle intended every natural man instead of mankind, "in the gross" as Mr. T. explains the passage, says, "It is the Apostle's manifest design to shew these three things. 1. That all men are by nature corrupt. 2. That every one is altogether corrupt. 3. That they are in every part corrupt in an exceeding degree."

sons

3. To invalidate our argument from this text, "The carnal mind is enmity against God," Mr. T. says, "The carnal mind is the actual