VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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"The more sinful the more blind.—This blindness, instead of being an excuse, is the index of an evil character, and the degree of blindness measures the degree of guilt ; hence the word of GOD considers mens blindness as their sin and threatens it with punishment. When sinners come before the bar of GOD, if they plead, that they saw nothing in his character which delighted them—no glory in his truth and justice—nothing amiable in his law— nothing lovely in CHRIST’S purity, and the holy doctrines of his gospel—no excellency in the christian temper and obedience—no pleasure in the duties of worship and the company of GOD’S people; the judge will answer that on this very evidence, they are guilty and righteously condemned." SERMON VI

Man’s depravity.

ROMANS iii. 9, 10.

HE depravity of mankind, is a truth very clearly revealed in the holy scriptures. There is also a general conviction of natural conscience that this is the case; a conviction which extends far beyond any knowledge of the christian revelation, and among nations of every religion, which hath been received by any considerable number of men. This shows the christian revelation, to agree with the natural notions of men, and with natural conscience. Whoever, will take pains to examine the heathen systems of religion, will find they are not confined, to such doctrines and services as only imply praise; or to such parts of prayer, as imply only praise and a sense of dependence, which would be the case is they had no consciousness of sin. Their religion,

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also, includes something that is designed for expiation—to appease an injured being and make peace with him. This shows the natural sense of conscience, that men are sinful and guilty creatures, to be deeply written on the mind. The few scattered instances, of men whose consciences are seared as with a hot iron, can be accounted for, on natural principles, without discrediting the general truth; and the scriptures of GOD do fully account for them.

We have, therefore, the highest evidence, that men are under a moral depravity, which is common to the race. It is testified by scripture, by our own consciences, and the general conviction of the world. Infidels, who deny the truth of revelation, may talk as much as they please, of superstition, and the prejudices of education; but they cannot make it appear, probable or possible, as human nature is, that the general opinion of depravity should arise from such causes. Self-love will be allowed common to human nature. From this comes a love of their interest and private rights, and a love of their reputation not less than their interest. Superstition. and the preudices of education are allowed to have great power, over both the sentiments and practices of men; but they have not a power to resist the general impulse of self-love. It will not be pretended, that they have a power to make men generally, renounce all their worldly interests, and private rights. The acknowledgment of depravity is an acknowledged loss of reputation, and it is not to be supposed there would be a general confession of this; unless there be the powerful testimony of natural conscience, that it is the case,

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IT IS a matter, of the greatest importance, to understand the nature of this depravity, or what it consists; for without such knowledge, we can neither know the extent of our sin, nor the most suitable means of deliverance. Men may be conscious of sin, they may feel themselves guilty, may be afraid to come before GOD, and fly to many services as means of appealing him, while their notions of depravity, are very indifferent. This is often the case thro’ inattention to the subject, or from not faithfully searching the holy scriptures, which give us the best light. I believe, also, that depravity itself, indisposes men to acknowledge the thing in which it essentially consists.

IN considering this subject, it will be proper;

I. To collect evidence from the holy scriptures, that all men are in a slate of depravity and sin.

II. INQUIRE, in what this depravity consists, and how the several powers and faculties of the mind are affected by it.

III. COMPARE the description which will be given of our original and common depravity, with the apparent character of mankind; their conduct, and their treatment of GOD and creatures in all ages; by which we shall see the scriptural account of this moral corruption to be a just one, and entitled to our most serious belief.

I. THE sacred history of human nature, gives us an account of the introduction of sin, soon after the creation. If there were no account of this and the point were wholly in the dark, it would not disprove the depravity of mankind, which is discovered by so many facts in general experience. Still, the account of the introduction of sin, by which our first parents and all their natural offspring became depraved and guilty

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creatures, is a circumstance which adds great credibility and consistency to the divine story.

AFTER the apostacy, GOD brought the offenders to trial, and pronounced sentence on their disobedience. Effects of the sentence have been found in every age; pain, distress, misery, and many calamities. In the history of the ages immediately succeeding the apostacy, GOD charges all men with being sinners, and proves the charge by their works. The earth was filled with violence until the honor of GOD required him to cleanse it by a deluge. Tho’ this was a necessary chastisement, to stop the progress of vice, and bear a testimony for the moral character of the supreme governor; it did not regenerate human nature. The nature of man remained the same after the deluge as it was before ; and the corrupted heart proved itself by corrupt actions.

After this, GOD selected a particular family and nation, to be the repositories of his word and a written law ; as the most eligible way of resisting the torrent of vice and spiritual ignorance, and of preparing the way for a kingdom in the world, glorious in divine knowledge and holiness. This was the beginning of the written word, which is now compleated in the canon of scripture.

THROUGH the whole, there are frequent allusions and direct references, to the first apostacy, as the source of those evils with which the world is filled. Men are represented sinful and guilty

—departed from GOD—ignorant of his glory— indisposed to honor him—without a love of his holy nature and government—serving themselves and the creatures in the exercise of divers lusts

—hating, biting and devouring one another, when left to the practice of their natural temper.

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THE historical part of scripture confirms this representation, by its innumerable facts, concerning nations and individuals; so that the total depravity of human nature, is a fact most strongly proved by the sacred history of mankind.—This history hath in it, all the marks of sincerity and truth, and the visible sins of both Jews and Gentiles, are traced back by the omniscient writer, to an evil heart that is common to men. This is the common story of the Old Testament historians and prophets; and in numberless addresses, instructions, reproofs and warnings from GOD, the universal depravity of man is assumed as a fact, that is indisputable.

WHEN we come to the New Testament, which particularly unfolds the method of salvation by the grace of GOD; the whole scheme of doctrine, and the evangelical duties required from sinners, are grounded on the previous sad, of a total depravity in men. On this account a divine atonement became necessary; also the influences of the Spirit of GOD, to create men anew, and raise them from spiritual death to a holy life in CHRIST JESUS. If the scripture be true, the utter sinfulness of men in the Light of GOD must be allowed. Those who attempt to receive the scriptures, or the gospel, as being of infinite value, on any other ground than this, are bringing together two schemes of sentiment, which can never agree. The sacred writers in proving the need or showing the offices of the gospel, either pre-suppose, or prove the depravity of all the earth.

PAUL considers this subject largely, in the beginning of the Epistle to the Romans, preparatory to his stating our justification by the free grace of GOD through Jesus. He divides mankind into two great classes, Jews and Gentiles. The former

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were GOD's professing people, of the seed of Abraham, to whom his law and the oracles of grace were committed. Under the latter name of Gentiles, it is well known, that in the scriptural useof the word, all other people, beside the Jews, were included; so that Jews and Gentiles inclusively contain all mankind.

IN the first and part of the second chapter, he considers the universal character of the Gentiles, and enumerates the sins, which were a proof of the state of their hearts. He says, concerning them, That when they knew GOD they glorified him not as GOD, neither were thankful, but become vain in their imaginations, and their foolish heart was darkened.—That they did not like to retain GOD in their knowledge.—That they are without excuse.— That they changed the truth of GOD into a lie, and worshipped and served the creature more than the Creator ;—together with many other expressions descriptive of the greatest depravity.

THE second chapter includes the Jews also under the same sentence of total sin. Therefore thou art inexcuseable, O man, whosoever thou art that judgest: For wherein thou judgest another thou condemnest thyself ; for thou that judgest doest the same things.—Behold, thou art called aJew, and rest in the law (i. e. a revelation, or the ritual law) and makest thy boast of GOD. &c.—Thou therefore which teachest another, teachest thou not thyself?—Thou that makest thy boast of the law, through breaking the law dishonorest thou GOD? For the name of GOD is blasphemed among the Gentiles through you.—Afterwards, in the third chapter, the apostle puts the question, What advantage then hath the Jew? What benefit do they derive from being the professing people of GOD, if they be not as a people delivered from the depravity of human nature? The answer is, Much every way, chiefly

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because to them were committed the oracles of GOD.. Their advantage, is doctrinal instruction in. the nature of sin and the way of forgiveness; but they came into the world with sinful hearts, as the Gentiles do, and remain under the condemning guilt of sin, until sanctified and justified by the grace of GOD.

FURTHER on, he comes to our text as a conclusion of the discourse-—We have before proved both Jews and Gentiles that they are all under sin; as it is written, there is none righteous, no, not one: —And he also adds, There is none that understandeth—there is none that seeketh after GOD—they are all gone out of the way—they are together become unprofitable—destruction and misery are in their ways, and the way of peace have they not known. This is Paul’s description of Jews and Gentiles, including all mankind.

I WISH it to be remembered that a great number of positive testimonies, for the total depravity of all mankind, and which might be pertinently introduced here, to prevent repetition will be reserved to the next branch of the discourse, when we shall inquire in what this depravity consists.

WHEN the scriptures speak of good men, or of any exercises in the human heart, that are pleasing to GOD; they ascribe them to an origin, perfectly consistent with the doctrine of a total, moral corruption of human nature. The question is not, whether there be any holiness in any of mankind ; but whether, there be any in them naturally, previous to the gospel renovation and forgiveness ? We know there is a degree of holiness and conformity to GOD in some minds; but whence doth it come, and is it the natural char.

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character of any man? It comes wholly from the sanctifying grace of GOD thro’ JESUS CHRISY, and had no existence until produced by divine power. All those sacred passages, therefore, which ascribe the existence and every degree of holiness, to the renewing spirit of GOD, and such passages are very numerous; are as much a testimony for the original depravity of men, as they be for the need of sanctifying grace. The whole Bible, may therefore be adduced, as evidence in point for the moral corruption of mankind, and that they act wholly under the influence of it, except so far, as a sovereign GOD is pleased to redeem and change them.

THE history of the apostacy; the history of nations and individuals in every age; the history both of bad and good men; the history of redemption, in its progress, purchase and application; the description of the spirit’s operation, and the evangelical graces of good people; the history of the divine government, and its terminating in a state of eternal rewards; do all suppose and prove the depravity of human nature. It is in vain to say, we need a greater number of particular texts, affirming this fact, concerning every creature who is born into the world; for we have enough such, and is the number were increased tenfold, and expressed in the most pointed manner, the evidence arising from these particular assertions, would not be equal to the general testimony of scripture history and doctrine. All these agree in this point, that man is a creature totally depraved and dead in trespasses and sins.

II. We are to inquire, in what this depravity consists, and how the several powers and, faculties of the mind are affected by it.

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THE understanding, is that capacity of the rational mind by which it perceives truth, and judges the relation between different truths. The will, is that power of the rational mind, by which it chooses or refuses, receives or rejects, such truths as are perceived or known by the

understanding. Choosing or refusing always imply love or hatred of the proposed truth. Choosing a truth or an object, is loving it; rejecting, is hating it. Hence, the will, the heart, and the affections, may in most moral and evangelical discourses, be used as words of the same meaning. A holy will is a holy heart, and a holy heart shows out in holy affections, towards holy objects.

1. THE primary seat of depravity is in the heart, will, or affections ; so that if this be made right, a rectification of whatever is wrong in any other power or faculty of the mind, will of course follow.

THIS depravity, is so essentially seated in the heart or will, that no kind of address or acting on the other faculties, will remove sin from the soul. The regenerating power of GOD, acts directly on the heart or will, and the most powerful or long continued action, on the understanding, will not change the heart. A temper, disposition, inclination, taste or relish which are right or wrong, mean the same as a heart or will, that is right or wrong.

THE word heart, most commonly is used in the scriptures, denoting the will and affections, and seems to be uniformly considered as the seat or source of holiness and sin. There are a multitude of passages which show this.

THE law of holiness given by Moses and by CHRIST IS, Thou shall love the Lord with all thy heart—that is, choose and cleave to him with the strongest affection, When GOD describes his

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own sanctifying action on the mind, he says, Then will I sprinkle clean water upon you, and ye shaI1 be clean. A new heart also will I give you, and a new spirit will I put within you; and I will take the stony heart out of your flesh. Those who hear the word aright, are such as receive it into good and honest hearts. Holiness is described, by a clean, a right, a pure, a wise, and an understanding heart ; and sin by the contrary, such as an evil, and a hard heart. In describing the antediluvian corruption, GOD says that mens hearts were to evil only, and that continually. The prophets and JESUS CHRIST describe mens rejection of the truth, to their hearts being waxed gross. The apostle ascribes mens spiritual ignorance to the, hardness of their heart. GOD charges mankind with having an evil heart of unbelief. CHRIST in enumerating the practical sins of men, says, they come out of the heart. It is said of men, that Their hearts gather iniquity to themselves—are corrupted—are hardened—that they commit all manner of sin in the heart— that they imagine mischief, study destruction, and are mad in their heart.

SOMETIMES the word will is used denoting the same, Ye will not come to me that ye might have life, that is, your hearts are opposed to coming. The sensible exercises of the heart and will are what we call the affections, such as love, delight, rejoicing, hatred, enmity, mourning, and all these are exercises of the heart.

MENS depravity is often described by their love of what is wrong, and their want of love or enmity to that which is right and good. They love sin—delight in departing from GOD—choose not his ways nor his law, and endeavour to put far away his character and the duties they owe him. They prefer or love their own will, more than his holy will. The law of holiness is to love the

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Lord with thy whole heart. The depravity in sinners is a love of themselves and the creatures, with the whole heart or supremely; and hence it comes that the friendship of the world is enmity against GOD. And that, the carnal mind is enmity against GOD; for it is not subject to the law of GOD, neither indeed can be. Enmity to GOD, his law, and government is the necessary consequence of their supreme love being turned on themselves. The natural structure of the human mind is such, that a want of love to GOD, terminates in a supreme love of himself, and the creatures as they are adapted to gratify the lusts of a sinful heart. Let a love of GOD cease from the heart, and enmity to his character, his law and government, and the whole system of holiness will of course follow. So that the heart must be considered as the primary seat of man’s depravity. Here it entered—here it reigns—and from this fountain it corrupts the soul. And as all the effects of the first apostacy, on other powers of the mind, proceeded from a corrupt heart; so it is upon the heart that the power of GOD is exerted to bring us into a right state. Therefore the change of regeneration is called being renewed in love, a renovation of the will and affections, whereby there is a supreme delight and choice of holy objects.

GOD IS love. His love is his holiness. The highest sum of happiness in his own infinite nature, and in the intelligent kingdom he hath created, is the object of his love. He loves himself in union with his kingdom, and his kingdom in union with himself; so that both make but one object. The creature, who is perfect in holiness, hath the same object, and regards himself only as a part, subordinated to the glorious and eternal

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object of holy affection. He loves, desires, and ads for an end infinitely greater than himself. In sight of this the perfect saints loose sight of themselves, and know their own worth only in union with GOD and his pure family. This holiness exists in the heart and affections.

THE depraved sinner can love, but it is his own happiness in solitary distinction and actual opposition to the happiness and glory of GOD and his kingdom. The holy and the depraved mind have, therefore, objects of love, entirely distinct; so that there immediately springs up an opposition of interests, and this in its natural operation becomes enmity against GOD, and a hatred of his law arid of religious duty.

2dly. THE word of GOD doth also describe the depravity of man, by ignorance, darkness and blindness. If the will or heart be the primary seat of depravity, what is meant by these expressions, and how is the rational intellect or understanding affected? In answer to this inquiry I reply,

1. THAT by the ignorance or blindness ascribed to sinners in the word of GOD, is not commonly meant doctrinal ignorance, or any incapacity in the natural intellect to perceive truth, or judge of the relation between different truths.

HOLY and depraved men, can alike perceive the truth or falsehood of propositions which are placed before the understanding? They can receive evidence, and infer one truth from another. This is a natural operation of the mind, which was not destroyed by the apostacy, and doth not prove, either the existence or want of holiness. If men had not the natural powers of understanding, and of receiving doctrinal knowledge, they could not be sinful. As an instance, if men had

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no doctrinal knowledge, of GOD’S existence or of his law, or the intellect was incapable of receiving it, they would not be guilty for actions of disobedience. CHRIST told the Jews, Ye have both seen and hated me and my father.—If I had not come and spoke to you, ye had not had sin, but now ye have no cloak for your sin. Both these passages, refer to doctrinal knowledge, and the persons who saw, and who heard CHRIST speak, were in the depth of that blindness, which is essential to depravity.

THERE are millions of sinners, at the present time, who have just doctrinal knowledge, and much clear speculation on the gospel; who labor under the genuine blindness of sin, to as great a degree as the heathen. All unsanctified persons are under that ignorance and blindness of sin of which the scripture speaks.

I WOULD not be understood, that there is as much doctrinal light among sinners as there would be if they were holy. The indulgence of their intemperate lusts, by injuring the body, may enervate the mind and the vigor of natural understanding. Also by the opposition of their hearts to truth, they are indisposed to seek for it; they neglect means and do not study to be informed. From hence comes an amazing degree of doctrinal ignorance, in those who have the word of GOD and the best means of instruction. It is surprizing to see this ignorance in multitudes, who know that the blessedness or misery of eternity is at stake; and it shows the prodigious dislike of their hearts to the truth; a dislike so strong, that it pains them to see doctrinal light, and they fly away from it as disagreeable. Still, even this ignorance, is not the thing, of which GOD’S word most commonly speaks, in describing the sin of human nature. Doctrinal or

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spiritual light and ignorance, are distinct things; and it is spiritual ignorance which is essential to the nature of depravity. Where there is the greatest doctrinal light, there may be the greatest spiritual blindness. Doctrinal light, is seeing the truth by means of evidence presented to the understanding; and when seen, it may appear either glorious or hateful, according as the moral state of the heart shall be. Spiritual light is seeing the glory of truth; it appears amiable, excellent and lovely. Seeing the glory of truth implies a good heart. Spiritual ignorance is seeing no beauty and glory in truth, and nothing in GOD which makes him to be desired. Doctrinal ignorance may be removed by the instituted means of instruction ; but spiritual ignorance can be removed only by the power of GOD renewing the heart, and all means of instruction are here ineffectual. When GOD acts to enlighten spiritually, he does it, not by a revelation of truth which was before unseen by the understanding, or giving any new power to the perceiving faculty; but solely by changing the heart. In the heart there is a new creation, new moral qualities infused by the holy spirit, and this is regeneration. When the heart is made holy, the beauty and glory of holiness is perceived; and until there be this change of heart, the sinner whether he lives in a heathen or christian land, is in total spiritual blindness.

THIS blindness is meant in the following passages, and many others. Being grieved for the blindness of their heart.—Having the understanding darkened, being alienated from the life of GOD, thro’ the ignorance that is in them, because of the b1indness of their heart.—and knowest not that thou art blind.—If our gospel be hid, it is hid to them that are lost: In whom the GOD of this world hath blinded the

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minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of GOD, shine into them.—For GOD who commanded the light to shine out of darkness, hath shined in our hearts; to give the light of the knowledge of the glory of GOD, in the face of JESUS CHRIST. The hiding, the blindness, the light shining into the heart, which are mentioned in these passages, applies solely to spiritual light and ignorance. Having the understanding darkened, being alienated from the life of GOD through the ignorance that is in them, because of the blindness of their heart. This blindness, which is most dreadful to human nature, is one under which men will remain, until GOD is pleased to sanctify them for himself; and all the means of instruction in the christian world, have no power to remove it, unless the renewing spirit of GOD accompanies his own means.—For this reason, the depravity of human nature, in the word of GOD, is traced to the heart as a fountain.—There must be a conformity of the heart, to the moral character of GOD and to the truth, in order to see his glorious loveliness, and the satisfying beauty of virtue.

IT hence appears that depravity doth not originate in the understanding, but hath its primary seat in the will and affections; and when these are perfectly rectified, the whole mind ministers to holiness.—There are a great number of useful inferences from this subject, all of which, except the two following are deferred to a succeeding discourse.

1. THE preceding description of man’s natural corruption, shows that the use of means alone can never remove it.

MEANS may instruct and act powerfully on the understanding to give doctrinal light; and this is the whole of their efficacy, the whole for which they were appointed, by a wise GOD,

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LET us consider what the means of religion do, and their action on the mind of man.

THEY fix our attention; set the character and, law of GOD before us; make us acquainted with our own character, and wants, and with the nature and consequences of holiness and sin; and generally, they give doctrinal information; but beyond this, it is not conceived they have any power.—If the depravity of man consisted in doctrinal ignorance, the means of instruction might set him right; but this is not the case. The supposition, that means, by the most diligent use of them, will remove the corruption of human nature, implies that the heart is previously right; and that all sins are no more than pitiable mistakes, arising from doctrinal ignorance—Let this idea be followed in its genuine consequences, and it really denies the sin of human nature. The heart, the will, the moral talk can be changed only by the power of GOD.—Hence the scriptures speak of a new birth—a renovation— a new creation—a new heart—and the necessary action of the Holy Spirit to make the change. This may be illustrated, in the instance of seeing the divine character. The ignorant sinner has doctrinal knowledge to a certain degree, and to that which is seen of GOD his heart is opposed. Let his doctrinal knowledge, by the use of means be doubly increased. Will this enlarged view of what he disliked, make him love it? Common sense would determine quite the contrary. Those who depend on the use of means to change their hearts, are denying the power of GOD, and resisting the Holy Ghost; and there is no reason to expect he will help until they feel that they are in the hand of sovereign power and goodness—and that he must work to save them. Means were instituted to

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instruct the understanding, and fix the attention on truth. The Holy Spirit is appointed to renew and sanctify, and the spiritual enlightening which he gives, comes from his prior action on the heart. But is there not a greater probability that those who diligently use appointed means, will be sanctified by divine power, than if they omit the use ? Doubtless there is, and those who omit the use, have no reason to expect that GOD will sanctify and forgive. In the salvation of his people, he does honor to all his own institutions—he may give the Spirit to whom he pleaseth, and he will not give to those who are regardless of his appointments—we ought therefore very diligently to use appointed means, and be at the same time sensible, that it is the sovereign power of GOD which changes the heart, removes the power of original. corruption, and gives a beginning preparation for heaven.

2. THE description that hath been given of man’s natural depravity, shows that the ignorance of which the scriptures speak is no excuse for sin.

DOCTRINAL ignorance may, in some cases, excuse from sin. Thus the heathen who never had CHRIST preached to them, are not guilty for the neglect of receiving him ; while in those who have the gospel, the want of faith is a great sin. If men did not know the moral law, either by a natural or revealed evidence, this would be an excuse for those things in them which are now sinful.—All men, have sufficient doctrinal knowledge of the moral law, to render them inexcusable in the sight of the judge.

THAT spiritual ignorance which I have largely described, in no sense or degree, is an excuse for sin.—It all comes from sin in the heart, and is in proportion to the degree of sin. The more

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sinful the more blind.—This blindness, instead of being an excuse, is the index of an evil character, and the degree of blindness measures the degree of guilt ; hence the word of GOD considers mens blindness as their sin and threatens it with punishment. When sinners come before the bar of GOD, if they plead, that they saw nothing in his character which delighted them—no glory in his truth and justice—nothing amiable in his law— nothing lovely in CHRIST’S purity, and the holy doctrines of his gospel—no excellency in the christian temper and obedience—no pleasure in the duties of worship and the company of GOD’S people; the judge will answer that on this very evidence, they are guilty and righteously condemned. And should we not my reader in a similar case, judge the same? Suppose an unholy son, pleading as an excuse, for his undutifulness and his disobedience to the reasonable laws of a just and good father, that the character of the father disgusted him, and he could find no pleasure either in his character or law; would this excuse his disobedience ? Nay, would it not be the aggravating proof of his depravity ?—lt certainly would. Let none therefore think, because religion doth not appear amiable to them, that this will be any excuse. So far to the contrary, the more blind they find themselves to the spiritual glory of divine things; the more alarmed they ought to be for their situation.—This circumstance shows them to be exceeding sinful, and far removed from the kingdom of heaven.

MAY the Lord change all our hearts to delight in himself. AMEN.