of the former: we must be born again" because that which is born of the flesh is flesh," to which an Apostle adds, "they that are in the flesh cannot please God." From this it most unequivocally appears that we inherit something by natural birth, or by natural generation which excludes us from the kingdom of God, being naturally unfit for its possession and enjoyments, and this unfitness is by birth, and not by subsequent wicked conduct. Therefore, moral depravity, in its first stage, consists in something which we inherit, and not in what we do.

It is worthy of remark, that the change under consideration is termed a renewal, a new creation, &c.; terms which can have no meaning unless the change is in fact a reparation of lapsed human nature. Titus iii. 5. "He hath saved us by the washing of regeneration, and renewing of the Holy Ghost." Col. iii. 9, 10. "Ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge, after the image of him that created him." 2 Cor. v. 17. "If any man be in Christ he is a new creature." Eph. i. 10. "We are his workmanship created in Christ Jesus." Eph. iv. 24. "And that ye put on the new man which after God is created in righteousness and true holiness." These texts which are adduced merely as a specimen of the many which might be quoted on the same point, imply a renovation of nature as well as of life or conduct, and we repeat it, that they have no meaning, unless they imply a reparation of lapsed human nature; and if they imply this, the doctrine of inherent depravity is established.

To evade the force of this argument, and the consequences fatal to their system, which it must draw after it if admitted, universalists have sometimes referred the change, commonly termed being born again, regeneration, &c. to the resurrection of the body; maintaining that all will experience it on that auspicious morn when the trumpet shall sound and the dead shall be raised. This attempt at evasion is so futile as not to deserve a refutation, were it not that it is sometimes uttered with an appearance of sincerity, by men who, of all others, ought to be serious. It is a sufficient reply, however, to remark that every text above quoted, and many more which might be quoted, speak of a change which takes

place in this life. When Christ taught Nicodemus that he must be born again, he showed him that it must take place in this life, by terming it being born of water and of the spirit; the spirit working the change in the heart, and the water, externally applied in baptism, signifying the " washing of regeneration" within. And Paul who said, "they that are in the flesh "cannot please God," also said to those who were yet living, "ye are not in the flesh but in the spirit." Again the Apostle says, He hath saved us by the washing of regeneration-not, will save us, &c. We are his workmanship-not, shall be; ye have put off the old man and have put on the new man-not, will have, &c. &c.

VI. The corruption of human nature is proved by those scriptures which teach that there is in man remaining pollution, after justification or pardon.

2 Cor. vii. 1. "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." On this text it may be remarked, first, that it is addressed to christians, as such. Secondly, the expresssion in the text, "let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," clearly supposes that they were not, or that it was possible that as christians they might not have been, cleansed from all filthiness of the flesh and spirit, and that they were not as perfect in holiness as was their privilege to be; there may be, therefore, remaining in man a degree of moral corruption after he is justified by faith, or has his sins forgiven. It also follows that there is, with man, such a thing as an imperfect state of holiness.

1 Thes. v. 23. "And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ."

This text supposes that those to whom it relates, were sanctified in part, and not in full; or, at least, it supposes that sanctification in part and not in full, is a possible condition; for it would be absurd to pray to be sanctified wholly if there were no such thing as being sanctified in part without being wholly sanctified. Furthermore, as the Thessalonians, to whom the Apostle wrote, were, beyond all dispute, believers

in Christ Jesus, it follows that men are not necessarily sactified wholly in spirit, soul and body, when they are converted to God; or when they are justified through the forgiveness of sin; hence, there may be a degree of unholiness remaining in the spirit, soul, and body after justification.

On this point Mr. Watson has given the testimony of his opinion in the following language. "That a distinction exists between a regenerate state, and a state of entire and perfect holiness, will be generally allowed. Regeneration, as we have seen, is concomitant with justification; but the Apostles, in addressing the body of believers, in the churches to whom they wrote their epistles, set before them, both in their ers they offer in their behalf, and in the exhortations they administer, a still higher degree of deliverance from sin, as well as a higher growth of christian virtues.”

pray

Now, this remaining corruption in the hearts of believers, after the pardon of sin, is totally irreconcileable with the native purity or indifference of human nature. When God pardons a sinner, he forgives all his sins that have been committed in past life; hence if human nature is not corrupt, and if all sin consists in voluntary actions, when a sinner is pardoned there could be no remaining corruption, or pollution, and the soul would be just as holy, just as free from moral defilement, as it would be if sin had never stained the universe.

This puts the doctrine of Christian perfection on the ground of our native innocence and purity, and not on the ground of that blood which "cleanseth from all sin." Though the Methodist Episcopal Church have been proverbial for holding and preaching the doctrine of perfection, yet it was never held among us on this ground, and we should in our very souls deprecate the day when, in this form, it should find its way into the church.

VII. The whole gospel economy proceeds on the ground of man's natural depravity, or corruption of nature. It will not be denied, that the whole gospel system is founded on the mission of Christ, and proceeds to offer salvation to the human family on the ground of what he has done and suffered for us. He came to "seek and save that which was lost" -he" gave himself a ransom for all," and tasted "death for every man." That " as by the offence of one” (Adam) “ judg

ment came upon all men to condemnation, even so by the righteousness of one" (Jesus Christ) "the free gift came upon all men unto justification of life." "Neither is there salvation in any other; for there is none other name under heaven, given among men, whereby we must be saved;" for he is the "saviour of all men, especially of those that believe." There are two leading truths on the very face of the gospel, on the ground of which the whole gospel system proceeds. These truths are the following: First, all are lost and stand in need of salvation.-Secondly, Christ is the saviour of all, able and willing to save all that need, who will come unto him that they may have life. These truths, which lead the van, and draw after them every other part of the gospel theory clearly suppose a fallen and corrupt state of human nature; for they can be truths only in view of the truth of our inherent depravity. If man is not corrupt in nature, and if all sin consists in voluntary actions, it is perfectly possible to avoid all sin, so as to need no atonement for sin; no restorer, no mediator, no interposition of Jesus Christ to reconcile us to God. It would be profane to say that men are unreconciled to God so as to need a mediator, and lost so as to need salvation, in the same state in which God created them; having never broken his law nor in any way sinned against him: hence, if men are not by nature corrupt, it is possible to live free from all sin, so as not to need the atoning blood to wash away our sins, or the Holy Ghost to renew our hearts. This would be subversive of the whole gospel system. To such beings the story of Jesus' sufferings and death would be preached in vain; the invitations of the gospel would be heard only as addressed to others, and the proffered agency of the Holy Ghost would be declined, and the mission of Christ and the whole gospel system, would prove an unnecessary and an uncalled for interference with human allotment. The following very appropriate remarks, on this point, are from the pen of Mr. Fletcher. "In every reli gion there is a principal truth or error, which, like the first link of a chain, necessarily draws after it all the parts with which it is essentially connected. This leading principle in Christianity, distinguished from deism, is the doctrine of our corrupt and lost estate: for if man is not at variance with

in Christ Jesus, it follows that men are not necessarily sactified wholly in spirit, soul and body, when they are converted to God; or when they are justified through the forgiveness of sin; hence, there may be a degree of unholiness remaining in the spirit, soul, and body after justification.

On this point Mr. Watson has given the testimony of his opinion in the following language. "That a distinction exists between a regenerate state, and a state of entire and perfect holiness, will be generally allowed. Regeneration, as we have seen, is concomitant with justification; but the Apostles, in addressing the body of believers, in the churches to whom they wrote their epistles, set before them, both in their prayers they offer in their behalf, and in the exhortations they administer, a still higher degree of deliverance from sin, as well as a higher growth of christian virtues."

Now, this remaining corruption in the hearts of believers, after the pardon of sin, is totally irreconcileable with the native purity or indifference of human nature. When God pardons a sinner, he forgives all his sins that have been committed in past life; hence if human nature is not corrupt, and if all sin consists in voluntary actions, when a sinner is pardoned there could be no remaining corruption, or pollution, and the soul would be just as holy, just as free from moral defilement, as it would be if sin had never stained the universe.

This puts the doctrine of Christian perfection on the ground of our native innocence and purity, and not on the ground of that blood which "cleanseth from all sin." Though the Methodist Episcopal Church have been proverbial for holding and preaching the doctrine of perfection, yet it was never held among us on this ground, and we should in our very souls deprecate the day when, in this form, it should find its way in

to the church.

VII. The whole gospel economy proceeds on the ground of man's natural depravity, or corruption of nature. It will not be denied, that the whole gospel system is founded on the mission of Christ, and proceeds to offer salvation to the human family on the ground of what he has done and suffered for us. He came to "seek and save that which was lost"

--he " gave himself a ransom for all," and tasted "death for

"man." That " as by the offence of one" (Adam) "judg