VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL.

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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EXCERPT 1. ( Pg. 127.)

"They love GOD in this case, from his supposed subserviency to their interests. This sinful love of GOD is founded upon a misconception of his character; for the moment his true character is seen—that he requires self-consecration and a complete submission to his own will, the opposing heart breaks out in enmity and disobedience; so that the opposition of men’s hearts is to the true character of our most holy Lord. Those who suppose a little increase of doctrinal light will remove it, have overlooked the fountain of corruption, and not seen their own hearts truly."

"THIS confirms the doctrine of CHRIST, Except a man be born again, he cannot see the kingdom of heaven.—That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit.—Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of GOD. Fallen creatures have no better principle, than this depraved self-love; and it must be the work of the Holy Spirit, to create them to new and holy affections. To resist or deny the Spirit of GOD, is shutting the door of the kingdom of heaven, and destroying to ourselves the efficacy of the gospel. All those, who deny this work of the Spirit, make the gospel as inefficacious for their own salvation, as if they were to deny CHRIST himself. Between these two kinds of infidelity, either denying CHRIST, or denying the Holy Ghost, how many shut themselves out from the kingdom of’ heaven. May a GOD of sovereign mercy have compassion to open their eyes before it be too late. AMEN."

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ROMANS iii. 9, 10.

IN a former discourse from these words, evidence was collected from the holy scriptures, that all men are in a state of depravity and sin.

INQUIRY was also made in what this depravity consists, and how the several powers and faculties of the mind are affected by it. The understanding, and heart, will or affections were defined. From the word of GOD, it appears that the heart or will including the affections, is the primary seat of moral depravity; and the understanding is consequently affected, but not in such manner, that the ignorance of sinners is any excuse for them, or that doctrinal instruction will have any power to remove the disorder. It was the heart which apostatized, and by this means, the

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understanding was made dark. It will continue dark while the heart is wrong; which must be changed by the holy spirit, to illumine the soul with the glory of GOD, and the beauty and delights of holiness. As this blindness comes entirely from sinful affections, GOD treats it as sinful; and the degree of a creature’s sin may be known by the degree of his blindness.

THE disorder, in the sinner’s heart, is a misplaced love. His chief affection is taken from GOD; from the general good; from seeking the greatest glory and happiness of the intelligent system, and placed on himself. For himself alone he lives, desires and acts. The object of holy affection, is the happiness of GOD and his kingdom in union. The object of sinful affection, is self in a state of separation from GOD and his kingdom; and this state of separation runs directly into a slate of opposition and enmity, from whence come all the sins of men against GOD and his creatures, nor is there any perception of glorious beauty in holy objects.

THE third thing proposed, in considering the subject, is to compare the description that hath been 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.

BEFORE I proceed to a comparison of the doctrine, as it hath been described; with the actual conduct of mankind in all ages; it is necessary that several things be premised, to explain some appearances, which may, otherwise, be relied on as evidence, in savor, either of the purity of human nature, or of a partial depravity.

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By the total depravity of man, is not meant, that the heart breaks out into all possible enormity of vice.

WE know this is not the case. An inward enmity may rise higher—sinful objects may be loved more—and visible crimes may be multiplied. It is not meant that sinners are as wicked as they can be, or as they will be, in some future time, if they remain impenitent; but it means they have no holiness, and all their affections, so far as they have a moral character, are sinful, without any mixture of true holiness.

Two sinners of the same natural capacity, may be entirely sinful, and still one of them may be more sinful than the other. The same sinner may be totally sinful, at two different times; but more sinful at one than the other. In this world, the wills and affections of men are under the restraint of GOD, out of favor to his own kingdom, and the ingathering of souls to CHRIST. If all men acted out their hearts, in the full extreme of sinful passions and actions, it would disqualify the world for a place of probation. Thro’ mutual injuries, there would be no time for reflection, or opportunity to use such means,

as the spirit accompanies for salvation. But this restraint is not holiness; neither, is there in it, any thing that approaches towards the moral nature of holiness. The restrained person is still totally depraved ; that is, all which is in his heart is sinful, and nothing holy, and without holiness no man can see GOD.

WHEN evil men hear themselves charged with total depravity, to appease conscience they often argue, in the following way.—There are some desirable things in the world which I have not coveted ;—some things I have coveted, which I might in a more wicked manner have taken by

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violence; therefore, I am not totally depraved. Allowing this to be true, it is no disproof of total depravity; for the question is not, whether the sinner be sinful to the greatest extreme of exercise, but whether there be in him any thing that is morally good or holy?

FURTHER, in most cases, there must be some prospect of success to bring into exercise sensible desires of the heart.

MEN may not desire to walk across the ocean, only because they know the thing to be impossible; whereas, if a possibility appeared they would desire it instantly. So the sinner may say, I never desired to destroy the GODHEAD and sit on the throne of the universe. I will allow, it is possible, that no such sensible desire hath ever passed in the sinner’s mind. Still I must inquire of him, whether he never repined, or thought he was hardly treated by providence, or that things might be ordered better ? All these are exercises of the same heart, which would desire to dethrone GOD, if the thing might be probably effected. Total depravity doth not imply the greatest possible degree of unholy exercise or action; but it means the whole want of what is morally good—a total deficiency of a right temper and affections, so that the man, so far as he acts, is altogether a sinner.

THRO’ the ordering of sovereign wisdom, the circumstances under which sinners exist, make a great difference in the weakness and strength of the affections. In the present world, things are ordered to restrain sin, and keep the energies of its action within certain limits. The present good of GOD’S kingdom requires this. In another world, it will be different, and divine glory may require all restraints to be taken

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off, that the odious nature of sin may fully appear. This will be awfully the case.

2dly. THE state of things is so ordered in this world, that many actions, which produce viable good effects in society, proceed from a heart and from motives, which are unholy.

A HEART altogether selfish, is totally sinful; but men with such hearts, may do things which are for the present benefit of society. Ambition, pride or avarice may make them diligent in their business, fair in their dealings, humane to their neighbours, or intrepid defenders of the public weal, while all is for themselves. Both the public and their neighbours, would be injured and hated, if from a change of relative situation self-interest required it. How many fair words are spoken from a heart of bitterness. How many friendships stand on party alliances, which are sinful in their nature and design. How often do sinners patronize one another, carefully watching over their mutual reputation and interest, solely to keep themselves in countenance, or to find companions agreeable to their taste, or to secure some good to themselves. The world itself would not contain the books which might be written describing civil actions—neighbourly actions—actions apparently humane and just, which come from a heart and motives altogether unholy in the sight of GOD. It is thus, GOD uses hypocritical sinners, to preserve such a state of order in the world, as the purposes of his own eternal counsel require. He makes use, even of the destructive actions of sinners, to build up his own kingdom. But let it be remembered, that the civility of mankind is not holiness, if the heart and its motives be wrong.

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THIS description may be extended, even to the visible services of religion. Men may pray, hear the word of GOD—read the scriptures—in same sense keep the Sabbath, and regard gospel ordinances, while in a state of total depravity. There was no holiness in the Pharisee, who said, I thank thee, Lord, that I am not as other men, for I fast twice in a week; nor in the young man, who told CHRIST concerning the commandments, All these have I kept from my youth up. There was no holiness in these persons, therefore, they were totally depraved. They did all thro’ selfishness— thro’ a love of themselves only, and a dread, rather than love of GOD.

If ye love them who love you, said CHRIST, what reward have ye? It is altogether sinful. Performing a visible duty, only thro’ dread of divine punishment, is the same as doing it wholly from a love of ourselves, without regard to the excellence of GOD. So that the performance of many visible services in religion, is no evidence against the doctrine advocated.

ALSO pity, compassion, a love of our country, a zeal for its good laws, and many other things, which in the common language of men are called social and political virtues, may be found, for a season, in creatures who are totally unholy. All these may arise from some real or supposed benefit to ourselves, while there is no love of moral excellence.—We know the most depraved may love their children because they are their own.— For the same reason, they may love their country and its laws, and in many instances pity the distress of a fellow-creature. The wonderful wisdom of GOD is seen, in managing the wicked selfishness of the human heart, and making it the means of preserving a certain degree of order in the

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human state, so long as he is gathering his own peopie into the kingdom of holiness.

₃dly. IN comparing the description of human depravity, with time appearance and conduct of men, we must also consider ; that many have been reclaimed from the reigning power of their natural sin, by the sanctifying grace of GOD.

WHEN infidels attempt to depreciate a revelation, by letting up the powers and attainments of reason; it is their custom to ascribe to reason, much of that knowledge which originated in a revelation. So those, who attempt to prove, either the natural purity or partial depravity of human nature, claim as evidence, all the good which there is in the hearts and actions of men, without giving any credit to the sanctifying grace of GOD thro’ JESUS CHRIST. There are many pious people—there is same degree of holiness in many hearts; but whence did it come? Was it natural to these persons, or hath it been excited by the action of the holy spirit? Ask the sanctified, for they are the best judges, and their answer will be; that if they have any holiness, it is in small degree, and this small degree was not natural to them. These good persons, are the first to allow their own total depravity by nature, and give all the glory of what there is right in them, to the sovereign and renewing mercy of GOD. If these who appear the nearest to purity, in their temper and actions, claimed this as their natural character, it would give some colour of objection to the doctrine; but they are the first to cry out unclean, totally unclean, in the sight of GOD.

The advocates for a natural purity, or partial depravity, are found among such as appear to be farthest removed from it and tho’ same of

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them may be regular in their lives, they give no evidence of an ardent love of GOD—delight in the spirituality of the divine law—pleasure in a life of prayer and devotion, or eminence in any of the exercises which show a very sanctified heart. The truth is, they have no great sense of sin, and therefore think human nature pure, or but little debased.

THESE remarks will fully account, for such appearances in the character and conduct of men, as same may use to evince but a partial depravity. They teach us, that the doctrine of total corruption by nature, is not rendered doubtful by a comparison with matters of fact.

I SHALL now mention same things, in the general appearance of mankind, which show a heart by nature totally depraved.

1. THERE is a natural and general forgetfulness of GOD; and the few thoughts of him,

which men have, appear to be excited by terror and not to flow from a heart filled with love.

impel men to sometimes to think of GOD. The ways of divine providence, and instituted means are wonderfully calculated, to remind us of the divine character and government. All nature around us—all daily events, our mercies and our trials, are designed to make us keep GOD in sight. With all this provision of means how little is he thought of? The desires of the heart rest on the gift, without ascending to the giver. Mens thoughts stop on second causes without rising to the great first cause. All their discourse and actions prove, that other objects are more agreeable to the heart; and that it is with a kind of reluctance,

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they are brought to think of JEHOVAH. His pure character—his holy law—and most just government, are not pleasurable subjects. As young minds open to the evidence of GOD’S being and perfections, this doth not correct the evil disposition. Objects of ambition, interest and pleasure engage all the attention. They look to the things around them for happiness, and on these their discourse turns. Unless the providence or spirit of GOD speaks, with uncommon energy, they go on in deep security, devoted to themselves and the world.

COULD things be so if there were any love of GOD? The law of reason and revelation require a supreme love of him, and who dare deny the justice of the requirement? Could things be so if any, even a partial love of GOD, or as much as we have, for ourselves and the creatures, were natural to us? They certainly could not. Nature impels us to think of the objects which we love. The heart is inquiring and following them; and if the love be supreme it makes haste to find them. No pains are too expensive, and no watchings too laborious to find the objects we love; and when found every action and word is expressive of joy.

Is this seeking GOD natural to men? Do they come into the world, grow up and go thro’ life with it? When providence brings his character into view, do they rejoice as in sight of a beloved object? Do they peruse and re-peruse his image drawn in his law, or appear to be searching for him in the glorious works of nature? Whence arises the natural dread of his presence, and of coming before him by death, if his character be loved, when it is a law of our being to seek the presence of a beloved object?

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If there were not, a total want of delight in GOD, and a natural opposition of heart to his holy nature and government, men could not be so forgetful of him, by whom they are clothed and fed, and of whose infinite perfection, there is such clear evidence. When we add to this the high crimes which are constantly happening, and the actual sins of which every man is conscious, it gives great strength to the conclusion. The character given of mens natural state, by the word of GOD, sufficienty accounts for this state of things.

2dly. THE conduct of men in all ages proves them to be selfish creatures, and that their natural love is only to themselves.

CAN those who have thoroughly considered human nature, and read the character of man in his actions—in the conduct of individuals and of nations, in every age, have any doubt of this? Is not this generally confessed, by the watchfulness and guard men exercise for themselves over all others? Do they not feel it, until a change takes place in their affections, which, after they have experienced, they are willing to ascribe to the sanctifying power of GOD? This selfishness or sinful self love, is the very essence of a total depravity, and there needs nothing more, when all restraint is withdrawn, to make most complete wickedness.

IT is a dictate of common reason, that all rational beings and objects, and all the interests of intelligence ought to be loved according to their excellence. The glory and happiness of GODHEAD is of more value, than all creatures—of many creatures, more than of one—of the whole, more than of a part. These observations point out to us the moral law of holiness, as consisting,

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in a benevolence proportioned to the value of the object. Selfishness or a sinful self-love is contrary to this. The selfish creature wishes the whole to be subordinate to himself; or if such a wish hath not passed in his heart, it was prevented by the apparent impracticability of the thing. This selfish heart shows itself in all that takes place around us—in mens grasping desires in their feelings and. actions to others. They wish to be first in influence, in esteem, in property; in power. To this the heart is continually reaching Dear self advancement is at the bottom of action. By this rule, measures and events are judged—parties formed—worldly friendships cemented—and animosities. kindled. By this, the man in his natural state, is excited to those exertions which have many laudable effects on present society—he often advances the interest of others as the most direct way of advancing his own—does beneficent actions to advance his reputation—adds the weight of his influence to the energy of good laws, that his own person and property may be safe in a world of violence—lets others enjoy some things, which he hath power to take, lest the spirits of the multitude, selfish like himself, should be exasperated and wrench from him his all. He loves his family, because they belong to himself. If those children, which are the idols of affection, belonged to another, with the amiable qualities they now possess, he would have no affection either for their bodies or souls. For the same reason he may love many other individuals, his neighbours and his nation. He may also be liberal, for who more liberal than the tyrant often is—but observe how he is liberal! Only to administer to his own safety and pleasure. He is liberal to the flatterer who sooths his pride; or the defender of his safety; or to the subordinate

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sinner, who is in some way necessary for him ; or perhaps his liberality is from fear rather than love.

NATURAL conscience reminds him of the day of judgment, and he does many good actions gladly, to purchase his own safety; but selfishness still is his predominating temper, and with all these he is totally depraved. This alone, is the hinge on which his affections turn, and he hath no love of GOD for what he is in himself, nor of the divine rights, nor of a universe of creatures, for the real value of their intelligence and happiness. If he had this love it would be holiness, and such as can with certainty find some degree of it in themselves, may hope that GOD hath had mercy on them.

Thus the appearance and the conduct of mankind, considering all circumstances in this world of probation, as we may reasonably suppose they would be ordered by a GOD of infinite power and wisdom, confirm the scriptural account of a deep and total depravity, which is the natural character of mm; and that this depravity is seated in the heart, will or affections. This withdrawment of supreme love from GOD and his intelligent kingdom, which are the only objects of a holy love, and resting in himself, will account for all the wickedness that can ever be practised by creatures. It will produce enmity to the divine character, law and government. It will produce every crime of heart and practice against GOD and man. It will cause an ignorance of the beauty of holiness—and it is justly exposed to all the threatened punishments of this and another world.

1st. THIS description of depravity, shows that men may do many actions which are useful in the society of this world—may be visibly free from crimes—may attend on the public institutions

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of religion—and discover great zeal for sight actions, while they are in the gall of bitterness and under the bonds of iniquity.

PAUL tells us this—Though I speak with the tongues of men and angels—though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains—though I bestow all my goods to f seed the poor, and though I give my body to be burned and have not charity, it profiteth me nothing. And what is this charity? It is love divested of selfishness. It is a love of character and truths, for their own excellence and value. It is a love in which self is subordinate to general good, to the glory of GOD, and the greatest sum of happiness in the intelligent universe. This is gospel charity, the christian holiness. There is great danger of reliance for salvation, on such attainments, and visible obedience, as may come from a heart destitute of charity. This is the most common mode of self-deception. Immersed in the amusing and busy scenes of life, and without serious consideration, pains are not taken to search deep into the heart.—It is not a pleasing employment.—Such do not know their total selfishness in all they do.—Though conscious of sin, they hope it is partial, and that there is some little good in them.—Perhaps they are moral in their visible actions—may be kind neighbours and fair dealers.—On comparison with the most abandoned sinner, they find their characters much more fair, and hence draw the conclusion that they are not totally depraved.—They determine to make some amendments, and hope GOD will accept them.—Such persons become prejudiced against the doctrines of divine sovereignty—a total corruption of human nature—and the need of being regenerated and made new creatures.

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Thus, they go wholly off from the true gospel scheme, and while they rely some on CHRIST; they rely more on themselves, and in their own opinion are going to a holy heaven, though destitute of that renovation spoken of in the scriptures. Persons in this situation, have never seen the sin of their own hearts, nor the true distinction between a holy and depraved temper. Thus their hopes may be considerable, and every action, the matter of which is right, is eagerly seized as evidence of their own safe state.—Self love, and fear may produce many such actions. They may even love GOD from a supposition, that he loves them, while selfishness is the central point of all their affections.—In this way hypocrites are made.—Thus, mere moralists are easy in their situation.—Thus, the thorough doctrines of the gospel become unpleasant to their hearing, because the selfish ground of their hopes is overturned, and they wish a bible and a preacher more tender to the selfish affections.—It is for these reasons, self-examination becomes so unpleasing, and so difficult a work for fallen sinners.

IN addition to these objections, it is also added by the selfish mind, I can see no kind of beauty in such holiness, as these remarks imply to be necessary.—This is a fact which must be allowed; but blindness to this beauty proves their criminal condition, and it can be removed, only by a renovation of the heart.

2d. WE may infer, that the opposition of mens hearts is to the true character of GOD, and not to a misapprehension of him. He is opposed to their selfish wills and affections, and they see him to be thus, which is the very reason of their sin.

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So long as they conceive him friendly to their selfish affections, they are friendly to him; because, it appears as though he had made himself and his government subordinate to their will.— They love GOD in this case, from his supposed subserviency to their interests. This sinful love of GOD is founded upon a misconception of his character; for the moment his true character is seen—that he requires self-consecration and a complete submission to his own will, the opposing heart breaks out in enmity and disobedience; so that the opposition of men’s hearts is to the true character of our most holy Lord. Those who suppose a little increase of doctrinal light will remove it, have overlooked the fountain of corruption, and not seen their own hearts truly.