totally corrupt condition of every man before regeneration. In this state he is by nature: for he is born of the flesh, and he is flesh; yea, he is all flesh, i. e. wholly carnal, depraved in every part.

The living oracles abound with passages imme diately designed to prove that human nature is in a state of total corruption, of which those above cited are only a specimen.

From hence I would observe, that the infinitely great God, knowing the propensity that there is in man to think well of and to trust in himself, saw it necessary thus to exhibit his dreadful · character in its true light.

2. That this principle is both general and dan gerous, may be learned from the whole tenor of the gospel. The gospel of Christ is calculated to bring down the lofty looks of man, that the Lord alone may be exalted. It is good news to sinners; yea, to the chief of sinners. It considers all men on a level; that is, lost, guilty, and helpless ; as in debt ten thousand talents, and having nothing to pay. One cannot plead the privileges of his birth, as giving him the preference. Another cannot introduce the obedience of his life, as a reason why mercy should first be exercised towards him. On the contrary, all who are saved according to the riches of grace, are brought, as with one voice, to plead guilty, saying, God be merciful to me a sinner. The salvation that the gos. pel sets before us, is altogether sovereign and unmerited; consequently one man has no more right to it than another. The Lord will have mercy on whom he will have mercy, and he will have compassion on whom he will have compassion. So then it is not of bim that willeth, nor of him that runneth, but of God

B

that sheweth mercy. Thus the grace of God, which is most illustriously displayed in the gospel, destroys all boasted distinctions among men.

There was a remarkable distinction, long kept up between Jews and Gentiles. The former treated the latter with contempt; while they concluded that they alone were God's peculiar people. But this glorious gospel immediately tended to annihilate this distinction; by teaching the converted Jews, That the Gentiles should be fellow-heirs, and of the same body, and partakers of the promise of God in Christ.

From the premises I remark, That it is necessarily supposed in the doctrines of Christ, that mankind are universally apt to trust in themselves. For why should the Lord reveal such a gospel to us, which in its very nature tends to debase the sinner, and to destroy self-confidence, if men were not in danger of being led away by this spirit?

3. We farther learn this melancholy truth from the ministry of the apostles. Sensible that it was one grand end of the gospel, to eradicate this temper, they invariably pointed all their artillery against it. To prove this observation by quotations from the epistles of the several apostles, would lead me unavoidably to trespass on your patience. Neither is it necessary, seeing they all adopted the same plan of preaching, and were of one mind as to the leading truths of the gospel. `Therefore when you hear one of them, in a sense you hear the rest. They all unite in describing the corruption of human nature, and the redemption that we have in Christ: doctrines that are entirely opposite to the carnal mind; and which,

according to the rules of human prudence, required much art to introduce them, with the smallest prospect of success. Had they proceeded upon the plan of pleasing men, they might have kept back some of the doctrines; but half delivered others, passing over in silence such things as tended to irritate the corrupt mind; and have interspersed through the various parts of their discourses, so many extenuations of human depravity, that even sinners themselves would have had no objections. But such a conduct they held in the greatest contempt. And being confident that the success of the gospel did not depend upon their artful recommendation of it, but on the supernatural influence of the Spirit of God, they determined in the name of the Lord, that they would preach the truth, the whole truth, and nothing but the truth. And though no part of their ministry would probably expose them more to the popular odium, than a clear and an impartial account of the sinner's state, both by nature and practice; they made it a leading point.

They seem to have been under no fears that they should depreciate human nature, or rob man of his fancied dignity; knowing that it was impossible to exaggerate on this occasion. In the first sermon that was preached after the descent of the Holy Ghost, the Jews are charged with the murder of Jesus of Nazareth; and are painted in the blackest colours. The charge is often repeated in the course of the apostle's ministry; and notwithstanding some are enraged at them, and they cast into prison, thousands are converted to Christianity. In no softer language than the following, does Stephen speak to the people, Ye stiff

necked, and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers. This is plain dealing; calculated to bring down their lofty looks. Agreeable to which you find through the different epistles, that mankind are represented, dead in trespasses and sins; enemies in their minds to God; blinded by the god of this world, &c. &c. But of this we have spoken already. I therefore ask, why the apostles should unanimously adopt such a method of preaching, and constantly address sinners in language so fully expressive of their wretched condition, had they not known that self-confidence was both a general and a hazardous principle?

4. I now beg leave to appeal to your consciences as in the sight of God, whether, to be ingenuous, you are not sensible of this as an habitual temper? Are you not inclined to think well of yourselves; and to place a degree of confidence in some circumstances, which you ima gine distinguish you from others? Are you not displeased, when attempts are made to debase man; and ready to declare with a certain lawyer, Thus saying, thou reproachest us also? Have you not often thought, and perhaps often said it, that though human nature is depraved, it is not so bad as represented? Do you not think, that man ought to be treated with more respect; and that some pains should be taken to convince him of his importance?

The sentiments contained in those queries are popular, and have many advocates, whom you should always look upon as your enemies. They may feed your pride, and confirm your confidence in the flesh; but the event will be shocking. The period hastens, when the Lord will lay judgment to the line, and righteousness to the plummet, and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding places.

I doubt not, my brethren, if you act an honest part between God and your own souls, that you are now conscious of such an aptness to trust in yourselves. And whether you will confess it or not, there are many who openly appear to vindicate, as they imagine, man's injured honour. They tell us a fine story concerning the dignity of man in his present state; which would lead us, could we credit it, to think he had never fallen; or, that if he has fallen, the injury he received by it is so small, that he is capable, with a very little assistance, of recovering himself. These are living evidences of this fondness for, and aptness to trust in self.

I shall now descend to a particular consideration of some of those things, that mankind, under the notion of righteousness, place as the ground of their confidence. St. Paul has enlarged on, and warmly exploded his own mistake in this point; having built his expectation of heaven on the following particulars,

1. Circumcised the eighth day.

Circumcision

was a divine institution, to be administered to Abraham's male issue. They who complied with it while the law was in force, obeyed a divine precept. Our apostle was not only circumcised,