This we have more fully and clearly expressed in the 13th article; and more largely proved from the scriptures in the second homily of the first book.

But the object of this discourse is not so much to prove this doctrine, which is evidently taught throughout the scriptures, as to explain it ; and if the Lord vouchsafe his blessing, to direct your thoughts to the proper inference. This doctrine, which is so essential to Christianity, and so decidedly viewed and taught by our church, is, when rightly understood, agreeable to our reason, and confirmed by our daily experience. The more true the doctrine is, the stronger and more general, of course, will be the prejudice of mankind against it. By very many it is not candidly examined, and therefore not well understood. Some have been inconsiderate or indiscreet in treating on the subjects of original sin, and total depravity: they have extended their speculations to unwarrantable extremes, and have sanctioned inferences apparently incompatible with the freedom of the human will, and the moral responsibility of mankind. As in temporal things, men extract poison from what is given them for food: as from their bread corn, and most useful vegetables, they distil ardent spirits, which inflame the blood and intoxicate the brain, weakening and destroying the body, which a wise and good Providence intended that those same productions should strengthen and support; so in spiritual things, that which was given for a savour of life, is often made a savour of death: the most essential doctrines of the cross are so perverted as to become pernicious errors; and the scriptures, which were written to save men, are "wrested to their destruction." Thus by

abuse the best things may be made the worst: from the doctrines of the cross false inferences have been drawn which are of evil tendency. But I need not tell you that Christianity is not answerable for the reveries, nor the presumption, nor the dogmatism of its mistaken advocates. "What is written? How readest thou?" We refer you to the law and to the testimony:" we would not go beyond the word of the Lord our God, to do, or to teach you less or

more.

We know that to those who are not well taught in this doctrine, it seems strange, and to those who are unrenewed, it is offensive to be taught, that their natural mind is enmity against God, and that, without the sanctifying influence of God's grace, in them there is no good thing. We see in those who make no profession of religion, and do not pretend to believe in Christ, many amiable qualities. Among Pagans of ancient times, as also among modern unbelievers, we sometimes meet with shining virtues, noble sentiments, and generous principles, such as ought to make some Christians, and indeed most Christians, ashamed. In teaching the doctrines of Christ we have no desire, and we have no occasion, to deny, or to misrepresent what is matter of fact, or evidently true. But we desire that what we do teach, may be fairly understood. When we say that man is very far gone from original righteousness," we neither say nor mean, that any man on earth is as depraved and wicked as he possibly may be; or in other words, that a man cannot live worse than he does live. And when we say that "the scriptures have concluded all men under sin," or that "there is none that doeth good," it is not asserted,

nor should it be understood, that all men are equally vicious. When the lives and the dispositions of various people are compared one with another, some appear to be good and others evil. There are infinite grades of character from the most wicked to the most upright, and many reasons for such difference may easily be assigned. Not to insist on what ought to be well considered, the influence of religion, where the gospel is preached, and of divine grace (we may believe) where it is not heard, the natural tempers and dispositions of men are exceedingly various; their animal affections more or less strong; their education and other advantages; their temptations, customs, habits, avocations, and ruling passions, are as different as can well be conceived. These will easily account for the variety of characters which we see among men, without militating at all against the fundamental doctrine under present consideration. Men may, from worldly, selfish, and even very wicked motives, refrain from conduct which is disgraceful and wicked, and do that which will make them popular and beloved. The worldly man, who fears not God, nor regards the rights or happiness of his neighbours, will, except he is foolish as he is wicked, live a regular, upright, and sober life; for by this generally, his reputation and happiness, in this world, will be increased.

The moral conduct of a worldly man depends particularly and very much, on his natural temper and ruling passion; on what he esteems the supreme good, and the idol to which his heart and his life are devoted. Among the ancient Pagans the homage which they respectively paid to their divinities corresponded with the character of the deity to which it was offered. The

worship of Bacchus produced drunkenness; and that of Venus impurity; and so of others. And the like is still true: the lives of men are generally thus conformed to their favourite idols; in which, as our Saviour observes, "the children of this world are in their generation wiser than the children of light." Happy would it be if the lives of Christians were as consistent with their holy profession, as other men are in their favourite pursuits. If the love of riches predominates, to the acquisition of wealth we are sure to see the hours devoted. If ambition inflames the breast, every art and effort are directed towards the attainment of the favourite object. Some think that their purpose will best be obtained by being upright and honourable in all their dealings; others, by deviating from what is equitable and just, hope more speedily to attain their favourite object. They who have much regard to their reputation, will naturally avoid what is accounted mean and disgraceful; and will do that which is popular, and likely to gain applause. From the love of praise, thousands are liberal and beneficent. There is no act of generosity; no course of prudence; no selfdenial; nor any nobleness of spirit, so called, to which men may not very naturally be excited and induced by selfishness and love of this present world. We willingly concede to nature whatever can reasonably be demanded on her behalf.

But still, after all these concessions, it may be true, as the scriptures teach, that in our flesh there is no good thing. What we do from selfishness or pride;to give ourselves pleasure, or to advance our interest or fame, however generous, or noble, or good, it may seem to men, and though it is according to worldly wis

dom, in a religious view, or in God's sight, is not good. The best works so done, not being according to the will, or revealed word of God, have in them the nature of sin. The doctrine of Christ is, "To be carnally minded is death: but to be spiritually minded is life and peace." And this last, to be spiritually minded, is "that which by nature we cannot have." It is a new principle infused into the heart by the operation of divine grace. Nature can give us but one heart or one spirit, and that evidently is worldly and selfish. If men in their natural state, that is, without the influence of a religious faith, live well, in regard to scandalous vices, they still live to the world and are not conformed to the truth of God. Examine distinctly, and ever so carefully, all the virtues of irreligious men; their different degrees of prudence; their various objects of pursuit; the idols to which their homage is addressed, or that which they prize and pursue as the greatest good, it will be found that self still predominates. The man who, to make himself esteemed, to gain the affection of his fellow creatures, or even to quiet the reproofs of his conscience, by doing something meritorious, is liberal, beneficent, or patriotic, may be as destitute of grace, of the love of God, and of what our Saviour admits to be goodness, as another who lusts for riches, or a third who is ambitious of honour, or power. The holy scriptures allow of nothing as virtuous and morally good but what proceeds from the principle of love: not the love of ourselves; but of God, and of our fellow creatures:-the love of men, not because they love us, or can increase our pleasure; but because they are God's creatures, and from true benevolence. Hence "love is the fulfilling of the

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