"Christian countries, there is not any man "of whom it may with truth be said, that "the thoughts of his heart are only evil con

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tinually. This total depravity is the effect "of gross darkness, and of a long and un"restrained course of iniquity. In the Ante"diluvian and Gentile worlds, immersed as

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they were in ignorance and abominable "wickedness, such instances might fre"quently occur. But now, under the Gospel dispensation, when the true light so

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clearly shines, when the standard of morality is so considerably raised; we hope "better things of mankind, and cannot in justice ascribe to the professors of Chris

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tianity that degree of inward depravity, "which heathens and idolaters are reported 66 to have attained." But the text admits of no distinction of this kind. It speaks collectively of the whole human race, as indiscriminately involved in the same general Corruption. The heart of the sons of men is full of evil. The declaration is absolute. No exception is stated or implied on occount of any difference of outward dispensation under which mankind may be placed. The texts, which have been already adduced on this subject, are expressed in the same general and comprehensive terms. We are positively told, that, As in water face answereth to face,

so the heart of man to man?* If superior religious advantages tend to make the degree of Human Corruption originally less, the Jews, when comparing their state with that of their heathen neighbours, might have advanced the same plea in extenuation of their natural depravity. But, in refutation of every such plea, the Spirit of God asserts in that very Psalm, which St. Paul produces as descriptive of the Jews no less than of the Gentiles, that the Lord looked down from heaven upon the children of men, to see if there were any that did understand and seek after God. They are all gone aside; they are altogether filthy; there is none that doeth good, no, not one. Even that same apostle, whose pretensions to a less degree of original Corruption were, on the plea here combated, confessedly strong, yet decidedly classes himself with those children of disobedience among whom, says he, we all had our conversation in times past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath, even as others. Nor does the word of God give any grounds for supposing that this plea can be better defended under the Christian than under the Jewish dispensation,

* Psalm xiv. 2, 3. Rom. iii. 11, 12. + Prov. xxvii. 19. + Ephes. ii. 3.

The Gospel, by providing a remedy for Human Corruption, so far contributes to diminish the extent of it. But it pretends not to make that Corruption originally less. The Scriptural representation of the source of HumanCorruption effectually precludes every idea of this nature. The Gospel uniformly proceeds on the supposition, that man is born in sin; that his Corruption is not accidental, but innate; not acquired, but hereditary. God made Adam upright in his own image, after his own likeness in righteousness and true holiness. But Adam transmitted not this heavenly image to his posterity. It is pointedly declared, that he begat a son in his own likeness, after his image*, in that state of radical and total depravity to which he was himself reduced by his fall. How could it be otherwise? Hear what Job says. Who can bring a clean thing out of an unclean? What is man that he should be clean? and he which is born of a woman, that he should be righteous? Hear what David says. Behold, I was shapen in wickedness, and in sin did my mother conceive Hear what Christ says. That which is born of the flesh is flesh. No exceptions, no distinctions, no degrees of Corruption are intimated. Every man that is naturally engendered

me.

* Gen. v. 1, 3.

Job, xiv. 4. xv. 14. Psalm li. 5. John, iii. 6.

of the offspring of Adam* is carnal: and the carnal mind is enmity against God.

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II. I proceed to obviate some misconceptions, which prevail respecting the Renewal of the Heart to Holiness.

The discussion of this point may not at first sight appear to be immediately connected with the text. But if, as the Scriptures teach, without holiness no man shall see the Lord; then every text, which points out the nature and extent of Human Corruption, points out by implication the nature and extent of that moral change, which man must undergo. And it will on examination be found, that every erroneous sentiment which prevails with respect to the nature and extent of this moral change, exactly corresponds with the misconceptions previously entertained on the subject of Human Corruption.

Those who limit their views of man's depravity to the outward wickedness of the life, will necessarily limit their apprehensions of the change required to the outward amendment of the life. The language which they hold, is this: "Renounce your vicious habits. "Forsake your evil practices. Let virtue re"assume her empire in your bosom. Listen "to her voice. Obey her dictates." What

* Article IX.

are the effects of this advice? The libertine lays aside his irregularities. The drunkard discontinues his filthy pleasures. The profane no longer stun the ear with horrid imprecations. The passionate become mild; the parsimonious, liberal; the rapacious, just. But this is not the only change required. While the outward conduct is amended, the heart is not reformed. The love of sin, pride, and selfishness, aversion to God and holiness, still reign within. While such principles continue to direct the conduct, the man is not turned to God. He is turned only from one iniquity to another; to another less offensive, it may be, in the sight of his fellow-creatures, but not perhaps less hateful in the sight of his heart-searching Creator. Some few branches. are lopped off; but the nature of the stock remains unimproved. Some few streams are stopped; but the fountain still retains its poisonous quality. If the Corruption be radical, the change must be radical. If the heart be the seat of the disorder, the remedy must reach the heart. Listen to the mandates of Inspiration. Wash thine heart from wickedness, that thou mayest be saved. How long shall thy vain thoughts lodge within thee?- Cleanse your hands, ye sinners, and purify your hearts ye double minded.—Thou blind Pharisee, cleanse first that which is within the cup and platter,