01.02. Of the Present Entire Depravity of Human Nature

CHAPTER II. OF THE PRESENT ENTIRE DEPRAVITY OF HUMAN NATURE.

MANY seem to. take a peculiar pleasure in extolling of human nature, and give such a representation of the state of mankind, as is plainly a contradiction both to Scripture and universal experience. Because man still continues intelligent, and hath a power of willing and nilling, of loving and hating, which is essential to his constitution and make, and, therefore, can never be lost, without his ceasing to be man, they persuade themselves, and would fain make others believe also, that human nature is not much, if any thing, a sufferer by the fall. Hence, they are exceedingly lavish in their encomiums, and groundless flattering applauses of the human excellency. The depravation of our nature is not the loss of intelligence ; but of that ability to exert itself in a wise and fit manner, which it originally possessed. And therefore, When we assert the necessity of the communication of divine grace, in order to our acting in a holy and fit manner, we do not suggest that we are passive in doing good, nor that we are acted upon as machines and puppets, which have not intelligence, and consequently, neither perception, volition, nor pleasure, in or about any objects, towards which they are impelled to move. Those who object either the one or the other to us, plainly discover the want of due attention to what we say, or a defect in their boasted intellectuals, or else a want of fairness and honesty in their reasoning. Our depravity is a subject very largely treated of in the Holy Scriptures. And it is only the light of revelation which can guide us into the knowledge of the true nature and extent of that depravation which attends us. The following particulars are clearly taught and strongly inculcated, in those writings.

1. We are dead in sin. Death is not a decay of vigor and strength, through sickness, disorder, or wounds but a privation of life, taken in a natural Sense, as the body is the subject of it. And in a religious view, as the mind is the subject of death, it is not a diminution of power for acting in a holy manner, but a total loss and privation of that power. The life we lost by sin, is not that spiritual principle which flows from new covenant-love ; but that principle of holiness, which was con-created with man, and was connatural to him. Men indeed are without the former; but it is in a way of negation only, not by privation, as they are of the latter. Human nature in its original state, was not the subject of the former, and, consequently, it could not be lost by man’s apostacy. Since we are deprived of this principle of holiness, in consequence of sin, we must be incapable of performing that obedience the law requires of us. And much more must we be unable to act in a spiritual manner, about and towards spiritual objects and things, to whose nature the new creature is congruous, and upon which it acts itself.

II. We are under the dominion of sin. Whatever is intended by this phrase, it is true of all those who are under the law. Romans 6:14. Hence we must conclude that the tyranny of sin is of universal extent, for all men are in subjection to the law, considered as the descendants of Adam. The phrase necessarily supposes that sin hath possession of the soul; for the mind certainly is the subject of that, under whose direction and influences it acts, whether it be a good or evil principle. Besides, it evidently suggests that the mind is in subjection to evil, as a governing principle, which determines it in all its volitions and acts. This rule of sin is not a force upon the mind, to which it makes opposition, for the soul is a subject, and not a captive to evil. It cannot but will evil, through the reign of sin; yet, all its evil volitions are spontaneous and free. The dominion of sin consists in its determining influence upon the will. And this sway over the mind it keeps, until victorious grace makes a conquest upon tile soul, by the implantation of a contrary principle, (which opposes the influence of sin, and disposes the will to contrary acts) let conscience remonstrate ever so sharply against the fatal choice sin inclines the will to make. This is not a propensity to some particular evil; but an inclination to deviate from the rule of our duty, taken in its full compass. Yet, as the mind is incapable of exerting itself all manner of ways, and about all sorts of objects at once, and in one instant, it is sometimes acting in one manner, and sometimes in another, as it is variously affected by the different objects about which it is conversant ; but all its actions are evil. And those who study their own hearts most, will best understand the surprising variety of ways wherein evil concupiscence acts its part in the soul. In the several stages of human life, this reigning power of sin discovers itself In childhood, by follies proper to that age. In youth it exerts itself in various ways, by a low ambition, pride, and a strange fondness for sinful pleasures. In the state of manhood, by a pursuit of the transitory things of this world, and this is often under specious pretences of more extensive usefulness ; but in fact, men are acted by a spirit of covetousness ; and in an advanced age, by impatience, &c.

III. Ignorance and darkness have overspread our minds. As a person who hath not a power of seeing is incapable of being impressed by the strongest rays of light, which any bodies reflect upon him, and must be unable to form ideas of their appearance ; so men, naturally, by reason of the blindness of their minds, cannot discern the nature of heavenly things. Hence the notions which they form about, them are contrary to their nature, and they think them to be the very reverse of what in fact they are. The highest wisdom they account folly; and objects the most glorious and attractive, when viewed as they are in themselves, they despise and reject, as having in their account nothing of the amiable and charming in them. "The natural man receiveth not the things of the Spirit of God, they are foolishness to him, neither can lie know them, because they are spiritually discerned." In which words, are these things observable, 1. The person spoken of, a man who is not the subject of something supernatural, which might entitle him to a more raised character than that of natural, which is inclusive of all those accomplishments that are to be acquired by instruction, reading, and the most assiduous meditation. 2. The things of the Spirit of God, i. e. Christian doctrines, which are foolishness to him, he discerns not anything of wisdom in them, they seem to him the reverse, and, therefore, he despises them, as a rational man ought to contemn what is absurd and foolish. 3. He cannot know them, i. e. the things themselves, though he may the truth of them. 4. The reason is, they are spiritually discerned. This incapacity of understanding divine mysteries, is common to all unregenerate persons. But in some, it is greatly heightened by the influence of Satan, who hath blinded the minds of them that believe not, and by various strong prejudices of their own contracting, through pride, and a vain elation of mind, supposing themselves equal to the discovery of every branch of truth that is necessary to be known, in order to their happiness. And sometimes this darkness is increased, by a judicial act of God, giving them wholly over to follow the dictates of their own corrupt and distempered minds.

IV. Men, are obstinate. The unyielding disposition of the human mind to heavenly things, is beyond expression. On this account, the heart is compared to a stone, to a rock, and the neck to an iron sinew. We not only want ability to perform what is good; but a will and inclination to it also. The most pathetic in treaties and moving expostulations, cannot entice the mind to close with what is absolutely necessary to its solid peace and final happiness ; nor the most awakening threats and thundering menaces, force the will to retract the evil choice it has once made. An unsanctified mind will for ever risk the loss of the chiefest good, and suffer the greatest misery, to gratify its sinful desires. And numerous are the evasive and deceitful reasoning’s it will use to prevent a sense of this its stupidity being fixed on it, to the disturbance Of so ruinous a security. As men are without ability to come to Christ, and submit to His authority, which is their misery ; so they will not come to Him, that they might have life; but they reject Him by a positive act of opposition against H* in the character of a Saviour, and this is their guilt, and will add to the weight of their punishment. There is such a settled aversion in the mind to holiness in them, that it will never be drawn by the alluring promises of happiness, nor be driven by the awful denunciations of death and everlasting misery, to subject itself to the law of God. Enmity, which the carnal mind is against God and his law, will never be soothed, or terrified into the love of either. " The carnal mind is enmity against God; it is not subject to the law of God, neither indeed can be." Romans 8:7. The seeds of all vice are in all men, though all vices are not predominant in the conduct of any man. Some things may be proposed for consideration to confirm it. 1. The unregenerate mind approves not of any branch of holiness the law enjoins ; but is contrary to it. 2. Nor does it disapprove of any sin, as sin, or as it is a breach of the divine law. Under some other considerations it may have a dislike of particular vices. 3. That which dispose-, to the breach of one divine precept, is not inclined to keep any upon the authority of the legislator. 4. Some vices are predominant in one man, and others in another; one is immersed in sensual pleasures; another, who despises them as low and sordid, is carried by a torrent of intellectual vices, which, though they are more secret, are not less criminal. One man is proud, another is covetous. One is envious, another is malicious and wrathful. 5. Different vices act their part in the very same person, at different times, and under different temptations and circumstances ; so you shall see the same person sometimes covetous, and sometimes profuse ; sometimes fearful and diffident sometimes presuming and rash.

These things fully prove that men are the subjects of a disposition to violate the law in every part of it, and that they have not an inclination to obey any part of it. For 6. That in man which inclines him to neglect any duty, is disposed to none 3 and that which prompts him to one unlawful action, will lead him on under a different temptation to another of a different kind, how much so ever he may fancy himself averse to it. The reason is evident; a disposition to any vice, sensual or intellectual, is wholly evil in its nature, and, therefore, it will betray a person into the commission of any unlawful action, when, and as it is influenced by various temptations. For though it is not possible that the flesh should gratify itself at once, in all the ways it can act, it will not refuse the gratification of its various lusts at different times, and by different acts.

V. No unregenerate person acts agreeably to the law in any instance. It is allowed that he may perform what is materially good, and decline what is materially evil, in many particulars, and thereby obtain the character of a virtuous man; but, yet not having in his heart a principle of holiness, which alone is the spring of actions, that are properly good, and pleasing to God, nothing he acts corresponds with the rule of his duty, with respect to its motives, its source, nor its end. To conceit that holy acts may arise from natural principles, and be performed by natural powers, is an imagination, which entirely destroys the grace of the gospel, and totally nullifies the distinction between persons regenerate and unregenerate. If this may be admitted, it is most certain that regeneration is unnecessary; the consequence is clearly discerned, and those acting’s of the mind, which are the genuine fruits of that gracious work of God upon men, are boldly pronounced enthusiastic and irrational by many, who put in their claim for the name of Christians. To such a height is men’s contempt of divine grace advanced, in our sad times.

Holiness, in general, is a submission to God’s authority in the law; or, it is an approbation of the commanding will of God: and this necessarily supposes a subjection unto his authority in every branch of duty. A holy mind declines whatever God forbids, and chooses to practice all he requires, without any exception. Nothing short Of this is TRUE holiness. If, therefore, we approve not of our duty in its full extent, we are greatly mistaken, if we imagine that we have a real liking unto any part of it. A person who hath no principle of holiness in him may be disinclined to many vices, and be disposed to practice various virtues, as he discerns the former are unfit actions, and the latter are comely and fit actions in themselves; but his disapprobation of vice, and approbation of virtue, arise not from a disposition to submit to the will of God in the law, and, therefore, his dislike of vice is not universal, nor is his liking of virtue of that extent. Whereas a man imprincipled with real holiness, his aversion to evil and choice of good, are of the same compass with the law in. its prohibitions and precepts. Where there is not an universal approbation of duty, there is not a real liking of any part of it, as duty. If our minds submit not unto the will of God in all He commands, we submit not to His authority in anything which He enjoins. And if a man hates sin, as sin, or as it is contrary to the will of God, his abhorrence of evil must be of the same compass as the law is, in its prohibitions. But if his aversion to evil springs from other considerations, how great so ever that aversion may be to some particular sins, it extends not unto all sin, nor is it a dislike of any sin, as sin; but as an action followed with some inconveniences, which he chooses to avoid; or at best, as an action unbecoming a creature of his make and rank : wherein, there is no true hatred of sin, as such. Abhorrence of evil as evil, supposes an acquaintance with the exceeding sinfulness of sin, which produces in the mind a dislike of it, because of the malignity and vileness of its nature; and, where that is, the opposition unto it certainly is universal. Indulgence cannot be given unto any lust, either of the flesh, or of the mind.

But, on the contrary, if the heart is not wrought up, unto an abhorrence of sin, as sin, it will be for sparing some cursed lust, or another, under some pretence or other, either that it is but a small offence, and no great harm is in it; or, that he will hereafter part with it, and give it up to be slain in a future time; or, that God is not so rigorous, as not to connive at some little gratifications of our strong desires. Ten thousand ways the flesh hath of pleading for itself against the dictates of the conscience; and it will surely prevail in the issue in some degree, or other, unless a person hates sin, as sin.

Besides, grace only qualifies a person for performing holy and acceptable obedience. Until heavenly light is infused into our minds, we discern not the nature of that obedience which God requires of us, as Christians. That is not a legal, but evangelical obedience. The matter of it is indeed contained in the law, if not formally, yet radically; but the motives to it, and the ends of it, are such as the law is unacquainted with, and gives us no direction about. Those ends of obedience which are proper to the law, respecting us, are our justification and life by it, which are incompatible with the gospel ; for that is a revelation of the acceptance of our persons, and of our right to life, upon another foundation. Now, before a man is furnished with a spiritual understanding of the gospel way of justification, he acts in direct contradiction to the righteousness of God in the law, and unto his grace in the gospel. For though he cannot yield such obedience as the law requires, he proposes to obtain justification by what he acts, which proposal is contrary unto the righteousness of God in the law, for that requires sinless obedience unto that end ; and in this proposal, he openly renounces the gospel of Christ, or submits not unto that righteousness of God, which is revealed in the gospel from faith to faith. And, therefore, his obedience cannot be accepted with God, or entitle him unto life. That obedience which flows from faith in Christ, in a poor sinner, only is acceptable to God. "For without faith it is impossible to please God." The reasons of which are evident. In this obedience, the equity and justice of God are heartily acknowledged, in requiring a perfect observance of his holy commands, in order to justification and life. And, therein, a person approves of God’s gracious method of justifying and saving miserable sinners, alone by and through the mediation of Jesus Christ. Wherein, his grace, wisdom, and justice most conspicuously shine, which his soul humbly adores. Besides, this obedience is an effect of gratitude, for the many great and inestimable blessings God in a way of mere sovereign goodness and mercy, bestows upon unworthy creatures, and it is cheerfully and voluntarily performed. A man is sweetly drawn by a sense of love, and not driven by the terrors of the law in what he acts. Whereas, an unbeliever, in his acts of obedience, proposes to make God a debtor to himself thereby; although his obedience is far, very far from being such as the law demands to that end, which is one of the highest acts of rebellion against the righteousness and justice of God, in the character of a lawgiver, that a sinner can be guilty of. Farther, this is not a choice of duty, as such; but only in a certain respect, and so far as regard to self-interest o it, which frame of mind God abhors.

VI. If it is a truth, that persons who are born again, act in a holy spiritual manner, only according to that spiritual principle, which is wrought in them at the time of their regeneration; then, no actions of an unregenerate man are good and holy. But Scripture and experience concur in giving evidence that this is true. The flesh serves the law of sin; and that which is engaged in the service of sin, Will never be brought to enter into the service of God. It is in its nature to oppose the spiritual part, in all its motions and acts. The flesh lusteth against the Spirit." And, therefore, the heart of a believer is never entirely holy in any of his acting’s; but imperfections, and a tincture of evil, attend his best performances, by reason of the continual presence of the law of sin, whereof he is the subject. And, consequently, such who are unregenerate, have no spring of holy actions in them ; hence, it must be concluded, that nothing they do can be holy and acceptable to God. That an unregenerate person is the subject of evil habits only, is a clear case. For if an unregenerate man hath good principles in him, there can be no difference between a man who is in a regenerate state, and one who is not. Persons born again are the subjects of evil habits, as well as of good habits; and, therefore, if an unregenerate person hath good principles in him, which dispose him unto good and holy acts, all difference between a man that is born of God, and one who is not, must necessarily be sunk and lost; because a regenerate man is no more, nor other than he is, viz., the subject of holiness and sin; to suppose which, is absurd and contradictory unto the whole current of sacred writ. Again, upon this principle, regeneration is not necessary, nay, it is impossible that it can pass upon a man, who is holy in the temper and disposition of his mind ; for that work is the production of somewhat in a person, which before he was not the subject of; and that must be holiness, because God is the author of it; except there maybe a birth, when nothing is produced, which is contradictory to reason. Regeneration is absolutely necessary to every man’s final happiness, and, consequently, no man is holy before he is regenerated. All men, therefore, are void of holiness, as a principle, or spring of action, that is naturally; and of course no man until he is renewed in the spirit of his mind, can yield an holy obedience unto God. An unregenerate man is in the flesh, and cannot please God. He is wholly flesh, or hath nothing of spirit in him, from which spiritual acts can arise, such as faith, hope, love, and reverence of God.

VII The carnal mind is enmity against God. By the carnal mind is intended a soul destitute of the spirit and grace of God, or which is in the flesh, and, therefore, cannot please God. Men may dispute, as long as they think fit; but they will never be able to prove that any unregenerate mind is other than flesh, whether it is drenched in sensual lusts, or no. All men in a state of un-regeneracy are enmity against God. He is the object of their aversion. I sometimes, indeed, hear good, wise, and learned men, in popular addresses to sinners, tell them that they cannot believe, that they will care to say that they do not desire to have anything to do with God; but, that they are willing to gratify some lust, or another, which is the reason why they are for postponing acquaintance with God; and pathetically expostulating with them on this head, inform them that this is the accepted time, and that this is the day of salvation ; and with great earnestness labor to convince them of their folly, in putting off, until another season a choice of God and real happiness, for the sake of any unlawful gratifications. This arises from the want of a due consideration of the dreadful truth, that the language of the hearts of sinners unto the Almighty, is " Depart from us; we desire not the knowledge of thy ways." The fact is really this ; men choose lust, because they are not disposed unto a choice of God and holiness and not that they neglect to make choice of God, because they choose sin. A mind which chooses not God, certainly chooses sin, of that there can be no doubt. But the reason why a man chooses not God, is not because he chooses sin; but he chooses sin, because he chooses not God, through an alienation of mind from him. And I observe, that the very same persons who thus expostulate with sinners, when they are treating on different subjects, plainly tell them that they cannot understand, and make choice of spiritual things, through the blindness of their minds, and a fixed aversion in their hearts unto those things; and so they allow of the truth of what, when discoursing on some other subjects, they vehemently declare that they cannot be persuaded is true. The consistency of these things, I have no discernment of ; nor is it in my power to reconcile contradictions. Alas ! the dismal fact is this, our hearts are estranged from God, are enmity against Him, and are by no means willing to have anything to do with Him, nor with what is acceptable and pleasing to Him and, therefore, there is nothing so vain, so trifling, nay, so pernicious, that we choose not, rather than God and holiness. Nor is it possible to persuade a depraved mind, to believe that its happiness consists in a sense of the favor of God, and in a conformity to His holy will, and, consequently, to prevail with it to choose God and holiness, by the highest strains of rhetoric such can use, who are best qualified for striking the passions of mankind, in the manner of their address.

Men’s enmity against God appears in a variety of ways. They like not to think of him, as he is an infinitely holy and pure Being, and necessarily hates sin, and disapproves of the persons of sinners; nor, as he is a sovereign Being, and, consequently, may dispense of his favors according to his absolute pleasure, with respect to the guilty creature-that he may either save or destroy transgressors, just as it seems good in his sight. And, as men like not to think of God, so they take no pleasure in discoursing on him. No subject of conversation is so unacceptable to men in general, as God is; especially in the purity of his nature, the strictness of his justice, and his infinite displeasure with sin ; these are things, which they hope, are not true, which is the very same as hoping that there is no God. The denial of these divine perfections amounts unto a denial of Deity. And he who takes a secret pleasure in thinking that God is not so holy, so inflexibly just, and so displeased with sin, as his Word represents him, wishes there was no God. For it is the same thing if we desire that we may not find him to be what he really is, viz. in purity, holiness, justice, and righteousness, as to wish that he were not.

Enmity against God appears in an opposition to his law, in the extent and spirituality of its precepts, and in the terror of its threatening for a breach of its commands. Its requirements are thought too strict, and its menaces too severe, by the carnal mind. God’s authority in commanding is despised, and his justice in denouncing punishment, is censured as cruel. The carnal mind will not acknowledge the equity of divine precepts in their full compass, nor the justice of divine threatening for a failure of obedience, in that extent which the law requires. Men who oppose the sovereignty of the grace of God in the gospel, are enemies to his authority in the law, and will always be so. Such who think that saving grace must be of universal extent, always judge that it is fit and proper that the law should be dispensed with, in the rigour of its commands. And they often break out into ungodly and hard speeches, against both the justice of God in the law, and his sovereignty in the gospel. Because, according to the former, they are obnoxious to eternal misery ; and according to the latter, salvation cannot possibly be of themselves, either in whole or in part; but is entirely resolved into the free will of God, without any moving consideration in them. Men can neither be reconciled to the holiness of God, in the constitution of the law, nor to his grace in the constitution of the gospel. He who is an enemy to the latter, he also is so to the former.

I think that this natural opposition of the human mind to God and goodness, may be strongly argued from the motions and acting’s of the unregenerate part in believers. What their minds are according to that part, that the hearts of the unregenerate wholly are, as to spiritual things. Now, the flesh in the saints, opposes the acting’s of the spiritual part in them; and it raises other thoughts, other desires, and other delights in the mind, and is conversant with other objects than grace is; hence are all their wanderings in duty, their backwardness unto it, and weariness of it. The flesh is not for holding fellowship with God; He is the object of its aversion, and it too often diverts the mind from the object it bath no delight in, but averse from. This it is which renders it so difficult to contemplate heavenly things without distraction, and tergiversations of soul. And, if it is thus with sanctified persons, through the influence of the carnal part (unto the truth of which sad experience universally testifies,) it necessarily follows, that the heart of an unsanctified person, is all opposition to God and holiness. And by how much the more any duty is spiritual, or how much the more nearly God is to be treated with therein, by so much the more our hearts are disinclined unto it. He is the most happy man living, who meets with the least interruption from the flesh in his contemplations on God, in his approaches unto him, and in communion with him, let his circumstances, as a man, be what they may. And hence we may learn that the carnal mind hath no desire of possessing heaven. Many delude their souls as to this matter, and think that they desire the happiness of that state, who have no love to God, nor the least pleasure in heavenly objects. None are willing to suffer the torments of hell, but they are few who have any relish for the joys of heaven. Let us not deceive ourselves in an affair of such importance. If we now have no pleasure in thoughts of God, of Jesus Christ, and of the mysteries relating to his person, and offices, and work, and precious benefits, we certainly have no disposition to enjoy heavenly glory; nor is it possible that we should take any delight in the fellowship subsisting in that state, or the pure spiritual service which is performed by the happy inhabitants of that blissful world. Our hearts are certainly averse from heavenly objects, heavenly communion, and heavenly service. If we form a conclusion that we desire heaven, merely because we are afraid of hell, we are under a dreadful deception. We may tremble at an apprehension of suffering the vengeance of God, when we have no desire of enjoying a sense of his favor.

If men are not swearers, or unclean persons, nor drunkards, or thieves, they are very apt to flatter themselves that all is well, that they are in a safe and happy state. " They are pure in their own eyes; but they are not washed from their filthiness." This is a sad delusion. Many who act not a brutal part, frequent act a diabolical one. They wallow not in the mire of sensual lusts; but they are under the sway of intellectual lusts, pride, covetousness, wrath, anger, malice, contempt of others, who, perhaps, in no sense, are their inferiors; these vices appear in them to the observation of almost every spectator. Can we think that such sort of persons are holy and good? We must be as much unacquainted with both sin and holiness as they themselves are, if we do. I must needs say, that no persons are more strangers unto real holiness than some who despise others, because they imagine, that they excel them therein. They often say to such, who are truly sanctified, " stand by thyself, come not near to me, I am holier than thou," whereas in fact, they are as distant from true holiness, as any persons in the world can be. The proud Pharisee, while he swells with an opinion of his superior merit, is no other than a slave, though not to sensual, yet to intellectual lusts. No persons are more remote from holiness than some who scorn to indulge sensual lust. The Pharisees, who were as unholy as any men upon earth, were not whoremongers, adulterers, nor drunkards ; they abstained from those sordid vices, and practiced many virtues, which much recommended them to the people, and caused them to esteem them as persons of great sanctity. If they had not maintained regularity in conduct, our Saviour would never have compared them to " whited sepulchres," which axe fair and beautiful; and he would not have likened them to tombs, if they had not been inwardly full of putrid lusts. They declined fleshly lusts; but lusts of the mind were predominant in them. And this is the sad condition of many, who think themselves, and axe accounted by others, righteous persons. Concupiscence is very extensive in its acting’s, and while it is restrained from exerting itself in one way, it acts with great violence in another. It is surprising how ready lusts of the mind are to break forth in some, who are not so much inclined to gratify the lusts of the flesh. Malice and revenge often possess the breasts of men for a long season, and with great impetuosity break forth into injurious acts against their objects, whenever a fit opportunity offers, how long so ever it may be, since they conceived displeasure in their minds against them.

Farther. That a man is either regenerate or unregenerate, is evident from many considerations. 1. He is either dead in sin, or alive unto God. There is no medium between death and life. What is life, but a principle of action, taken either in a natural or spiritual sense? If, therefore, a person hath such a principle in him, he is a living man; but if there is a total want of such a principle, or power in him, he is dead, and is absolutely incapable of action. And consequently, men must be either the subjects of spiritual life, or not. If they are the subjects of such a principle, they are of " the living in Jerusalem," as the prophet’s phrase is. On the contrary, if they have no spiritual principle in them, they are dead in trespasses and sins. To conceit that a man may be neither living nor dead, is a ridiculous imagination. Again, 2. A person is either light or darkness, in a spiritual sense. He is darkness, if he hath not ability of discerning spiritual things. On the other hand, he is made light in the Lord, if he hath any capacity of seeing the glory of God in the person of Christ. This respects not the degree of light ; but the presence of it, or the absolute and total want thereof. If a man is wholly destitute of such light, he is in darkness, and is darkness ; but if in any measure, he hath this heavenly light, he is not in a state of darkness. In some, this light is strong, in others, it is feeble. Some discern spiritual things in a clear and distinct manner, others more confusedly, they " see men as trees walking." But in all who have it, it will "Shine more and more, unto the perfect day." I add, 3. Men are either under the law, or under grace. The unregenerate are under the law, and there they must abide, whether they will or no, until they derive grace, light, and life from Christ. They like not their situation indeed, when conscience is awakened. And how should they, for it is a dreadful one? Such who are the subjects of the law, and retained under its power, fain would come under the rule of what they through ignorance, imagine is the grace of the gospel. The yoke of the law galls them grievously, and, therefore, they are desirous to shake it off, or plead for an abatement in the strictness of its precepts, for a release from its curse; but it holds them fast, whether they will or not; it is God’s just appointment, that so it shall be. And, consequently, their attempts to lay hold on evangelical privileges and benefits, are no other than endeavors to rob God of the choicest jewels He designs to bestow on His creatures. They have no present title to receive gospel promises and gospel consolations. Let them hear what the law saith, in its commands, prohibitions, and terrible threatening, for they are according to justice its subjects. Men’s concern for the encouragement of sinners in a state of unregeneracy, proceeds from ignorance of the true nature both of the law and gospel, or from a dreadful corruption of each. Such who are under grace, are indeed dead to the law by the body of Christ; and that wherein they were held, while in unregeneracy, i. e. the law is become dead to them, that is to say, as in the form of a covenant, and, therefore, they are not subject to its threatening ; but have a visible claim, according to the ordination of God, unto gospel promises, gospel privileges, and gospel consolations, and no other than these persons have any such claim. Again, 4. A man is either holy or unholy. Holiness here intends not perfection, but a holy gracious principle implanted in the heart by the Spirit of God, which disposes the mind unto acts of holy obedience to the law, for such uses and ends as are appointed of God. The man who is destitute of such a principle is unregenerate, whatever his convictions are, his sorrows, his joys, his resolutions, or his acts thereupon. There is no medium between sanctification and a total want of it. It is true that there are degrees in it ; but impossible it is that any man can neither be sanctified in part, nor unsanctified. Such an apprehension is a mere dream. And, therefore, there can be no intermediate state between regeneracy and unregeneracy. 5. A man is either in a state of meetness for heaven, or he is not. If a person may be in a condition neither fit nor wholly unfit for heaven, then the notion of Purgatory is not so ridiculous as Protestant writers have represented it. Why may it not be thought probable, that men dying in such a condition, may be detained in some middle state, between heaven and hell, until such time as they shall be prepared for an entrance into the blissful mansions ? This is the only doctrine by which the purifying flames of purgatory can be supported. Moreover, 6. The Scripture gives us no other distinction of men, than believers and unbelievers; of men who have faith, and those who have not faith. Unto the former, ministers are charged with a comfortable message; and unto the latter with a dreadful one. "He that believeth, shall be saved; and he that believeth not, shall be damned." The law condemns all as transgressors, and the gospel is a revelation of pardon, peace, and salvation, as claimable only by believers. Until a man believes in Jesus Christ, he can have no ground of comfort and peace. We must first die to the law, and despair of obtaining life in that way, before we can rightly receive comfort from the gospel. That secret right the elect have to pardon, justification, and blessedness in Christ, is not the foundation on which faith acts, but the divine declaration of God in the gospel.

These things, I suppose, are sufficient to prove, that there is no into-mediate state between regeneracy and unregeneracy. If not, more arguments offer themselves immediately to consideration, which would abundantly confirm it. Now, if there is no such intermediate state, then it will follow that no unregenerate man can be subject to the law of God, can discern the things of the Spirit, or can come to Christ, and believe in him. The carnal mind and the natural, must mean an unregenerate person, or one who is not born of God; and what is denied of the power of any in such a state, is denied of all who are in that state, whether they be profligate and abandoned sinners or no.

Some observations on this subject.

Observ. 1. Pride in men, as it is a sin, so it is extreme folly. For we have all lost that which was the true glory of our nature, and are become the subjects of such base and sordid lusts, as render us most abominable and hateful.

2. Salvation must be unconditional and free ; because as the human mind is thus debased, it is incapable of performing duty, in order to the reception of divine benefits.

3. It is astonishing goodness in God favorably to regard men.

4. He is at full liberty to bestow the special blessings of his grace on whom he pleases, since none can prevent divine goodness by holy acts of obedience.

5. It betrays self-ignorance in those who extol human wisdom and power.

6. If we imagine that we have a natural capacity of doing good, it is an evidence that we are in a state of unregeneracy. I would now answer some objections.

Object. 1. If it is once believed by men that they are thus impaired in their ability to do good, it will prevent them acting the best they can.

Ans. Wholly to neglect duty, because we cannot perform it as we ought, is a most dreadful way of sinning, and doubtless will add much to the weight of our punishment.

0bject. 2. Ungodly men have desired and sought after spiritual good, and therefore, the human mind is capable of being raised up towards heavenly things. So did Balaam, for instance.

Ans. In spiritual blessings, three things are to be considered. 1. A freedom from misery, and the enjoyment of ease and pleasure, which are eligible to nature, though corrupt. 2. The true nature of those blessings, as spiritual, so they are neither discerned nor desired by a depraved mind. 3. God’s way of bestowing these blessings is despised and rejected, as foolish and unfit, by the carnal mind.

Object. 3. The proofs which are brought to confirm this doctrine of the universal depravation of human nature are impertinently alleged, because they are no other than descriptive characters of the baser part of mankind, who are abandoned to vice, and, consequently, those proofs in no way affect, nor can they relate to men of sobriety, virtue, and religion.

Ans. This objection, I confess, requires a particular consideration j for if it is founded upon fact and truth, then the whole scheme of what we account the gospel of the grace of God, will necessarily vanish into nothing.

1. There is no intermediate state between unregeneracy and regeneracy ; or, every man is either unregenerate or regenerate. These two classes divide and comprise all mankind. 2. Regeneration is a work of God upon men, which capacitates them for, and disposes them unto a holy and acceptable obedience. And, therefore, 3. Until this work is wrought upon a man, he is not able to " serve God acceptably, with reverence and godly fear." For, 4. Every unregenerate person is the subject of impure habits only. He hath no good and holy principles in him. Yet, 5. There is a difference among unregenerate men, as to the eruption, or breaking forth of evil in their conduct. Though all of this character are unable to do good, yet many of them are just, sober, and benevolent in their behavior, and do no run into any excess of riot. Hence it follows, 6. That we must not conclude that every unregenerate person is that in his conduct, which the Scripture charges upon some who are in this state, viz. a swearer, a deceitful man, a murderer, and other the like detestable characters. 7. Some things expressed in Holy Scripture of an evil nature, are true of all unregenerate persons, viz. ignorance of spiritual things, aversion to them, enmity against God, and the like. These must be granted to be true of all who are in a state of unregeneracy, except it can be proved that there is an intermediate state between unregeneracy and regeneracy, or that a man may be neither unregenerate nor regenerate, but something between both. And, consequently, 8. The seeds of all vice are in all men, though all vice does not appear in the conduct of every man. 9. God, who searches the heart, knows our internal, invisible acts, and in his account, we are what we act internally; and vice, yea, a great many vices may be acted in the mind of a person, who never proceeds so far as to perpetrate vicious acts outwardly; and therefore such who are virtuous in men’s esteem, they may, in God’s account be exceedingly criminal and vicious. 10. Vice is sensual and intellectual, and either the one or the other is predominant in every unregenerate person. These things, I think, amount unto a full answer to this objection.

What is said of the depravity of mankind, is true of every man - some particular acting’s of lust relate unto some persons only, which is no contradiction to the doctrine of the depravation of men universally. The truth is this, all men are corrupt but the corruption of our nature discovers itself in some persons more in one way, in others, more in another manner. Some things spoken in the Scripture of unregenerate men, respect concupiscence in their hearts; those things are true of all to whom that character belongs, whatever their deportment may be. There are other things expressed of the eruption of lust, in this or the other manner. Some of those particulars are true of one unregenerate man, and others of them are chargeable on some other unregenerate persons. When we say that sin in the heart is a disposition to all and every sin, we do not mean that it actually breaks forth into external acts of all kinds of evil in any man. Perhaps that is not possible, because some lusts are so different from others in some respects, that they are a check upon each other, which prevents the gratification of all sorts of sins, at the same time, and in the same acts. For instance, prodigality and covetousness : a man cannot well be lavish and niggardly in the same acts; though he may be both, in different acts and at different times. What we affirm, and shall always abide by, as a certain truth on this subject, is this, That every man naturally hath no disposition to holiness, and is inclined to evil. But we do not intend that this disposition to evil discovers itself in all the same way, and in the same degree. No, no, we allow that there is a very great difference among unregenerate men, as to the breaking forth of those sins whereof all men are the subjects, both in the manner and degree of them. Some are serious, and others are profane. Some are tender and compassionate, others are cruel and unaffected with the miseries of the most deplorable objects. Some are covetous, others axe bountiful and generous in acts of liberality, for the relief of the indigent. Some are swearers, others tremble at an irreverent mention of the great name of their Maker. Some are tricking and fraudulent, others are men of honor and probity. And, therefore, we are far from thinking that all unregenerate persons are of dissolute manners, or that they are all guilty of all those crimes which the sacred writers impute to men in a state of unregeneracy. Some of them are guilty of one, and others of them are guilty of others of those crimes; and so, take unregenerate men together, or in a collected view, and they afford matter for the whole charge exhibited by the divine writers: and this is what we ought to do, when we treat of the depravity of human nature.