says Mr. B. he is totally depraved until he is justified. I say no, for there are many visitations of grace previous to justification. By justification is understood, a free pardon of all actual sin, and a restoration to the favour of God.

If, however, you contend that the question is, as you have stated, whether or not man be totally depraved before regeneration, I drop the above distinction, provided you receive my definition of the word total depravity. Total comes from totalis, which signifies whole, entire ; and of course totally, signifies, as saith Johnson, wholly, fully, completely. Depravity, according to the same lexicographer, signifies a vitiated state. Accordingly, to be totally depraved, is to be totally, entirely and completely. vitiated by sin-that is, all the powers of soul and body are fully under the influence, control and dominion of sin. Consequently the understanding is darkened, the will perverted, so that a totally depraved sinner has no understanding of the ways of God, nor no desire nor inclination to do his will. This I grant was the state of Adam after his apostacy, and before the promise of a Saviour was made. It may, for aught I know, be the state of infants at the moment of their birth. But so certain as Jesus Christ bore the penalty of the Adamic law, so certain it is that all are born into the world under the privileges of the new covenant of redemption; and therefore none now, are in the same state that Adam was, previous to the grand promise of redemption. Take the following illustration of this subject. Sup

pose a politician enumerating the high privileges of an American citizen. He contrasts his present state, with what it was while under the British government. To make us the more sensible of our distinguished blessings, he would rehearse the many disadvantages of our former condition, comparing them with our present advantages. Such, says he, you were, but so and so you are. You are not now what you once were. So when mankind are viewed in their relation to the covenant of works, under which Adam was placed, and as being involved with him in his sin, they were, according to their then mode of existence, participators with him in his totally depraved state. But in consequence of the new covenant of redemption, which comprehended all mankind, Adam, and all his posterity were emancipated from the peculiar rigor of the old covenant, and brought under the gracious dispensation of grace. Its immunities and privileges are extended to every child of man. The true light every where

shines-grace is given. And none are totally, entirely, and completely vitiated by sin, but those who wilfully sin against the provisions of this gracious covenant until they are given over to a hard heart and a reprobate mind.

3. We are willing to admit the definition of human depravity, which you have given in page 31, that it " means the sinful, corrupt nature which we bring into the world with us ;" and also in page 32, “that the heart is wholly and continually under the power of sin."

We fully believe that all which is

merely natural, is sinful: or, in other words, that there is no moral good in us until the Lord puts it there by his Spirit. But you are not to conclude that this is a point conceded by us to the Calvinists, for it is a doctrine we never denied. Neither are we indebted to your system for it; because it is found in the scriptures,-and no men ever taught it more fully and scripturally, and advocated it more masterly, than those eminent and evangelical ministers of Christ, Messrs. John Wesley and John Fletcher. It is necessary to attend to this remark, because it is sometimes the case, when Calvinists hear us preach this doctrine, and other doctrines of the gospel connected with it, to say we preach Calvinism. Those who do this, arrogate to themselves the exclusive privilege of revealing and advocating the most important doctrines of the gospel, as if the church never knew them, until they made them manifest.

4. The point in debate then is, not whether men are totally depraved, when they come into the world, and while destitute of all the benefits of Christ, but whether they remain so until they are justified, pardoned, or accepted in the beloved; for I understand these terms synonimously. I also take it for granted, that a man totally depraved, according to your definition of it in page 33, has no grace, no spiritual light, and of course he has no spiritual discernment, cannot repent, nor believe in Christ. And you contend that they remain so, "up to the moment of regeneration." p. 39. If I comprehend

your meaning, by regeneration you mean, the same as justification or pardon of sin. Understanding the term, regeneration, in this sense, we, on the contrary, maintain, that previous to justification a sinner is enlightened, convicted, and is heartily sorry for sin. St. Paul saith, Eph. iv. 13. Whatsoever doth make manifest is light-and Christ said, John iii. 19. This is the condemnation that light is come into the world, and men loved darkness rather than light, because their deeds were evil. And in verse 9, That is the true light which lighteth every man that cometh into the world. Now let the medium of light be what it may, whether doctrine preached, read, or the invisible operation of the Holy Spirit upon the mind, it is evident the sinner has light, before he is justified; unless you can make it appear that all who are born into the world are justified. Indeed, if I understand your meaning upon this subject, (which I confess is somewhat difficult,) you make. the first dawn of spiritual light upon the human heart, to be regeneration; or the first act of divine grace upon the soul, regeneration. This, I think, must be your meaning, because you make repentance and faith subsequent to justification, and not antecedent to it, p. 42. This being the case, you are reduced to the necessity of admitting that all those who are enlightened by the Spirit of God, are regenerated.

*

• That the reader may be convinced I do not misrepresent Mr. Williston in regard to this particular, I will quote his words:" The truth is, that in an unsanctified heart,

And St. Paul saith, Titus ii. 11. For the grace of God which bringeth salvation hath appeared unto all men; v. 12. Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Here it is explicitly stated that the grace which brings salvation, hath appeared to all men; and that it is the grace which teaches us to deny ungodliness, &c. Now if this saving grace, which hath appeared unto all men, and that true light which lighteth every man that cometh into the world, in its first operation upon the human soul, produces regeneration, it follows by fair consequence, that all are regenerated. But all men are not regenerated, although, according to the plainest testimony of scripture, all are enlight

there is not the least degree of that holy love, or that holy repentance or that holy faith, or any other holy affection, to which the most holy God has designed to make the promise of his favour,” p. 42. If I rightly comprehend his meaning in this passage, he means to say that the promise of pardon is not made to any unsanctified person; that is, in plain English, a sinner must first be pardoned, before a promise of pardon is made to him! If he had said that a promise of eternal life in the world to come, is not made to any but sanctified Christians, he would have spoken scripturally: but to assert that the favour of pardon is not promised to any but those who are sanctified, not only involves the contradiction above mentioned, but is expressly contradictory to scripture, Isa. lv. 7. "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly par don." In these words the promise of pardon is made to the wicked, on condition of their returning to God.