object of this external obedience is, either to obtain the praise of men, like the Pharisees, or to substantiate a claim on the divine favour as an equivalent for the repulsive duties of repentance and faith.

There is one more argument in support of the doctrine that depravity consists in supreme selflove. The Scriptures describe holiness as the opposite of selfishness. Charity [holy love] suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up; doth not behave itself unseemly ; seeketh not her own ; is not easily provoked; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. (1 Cor. 13. 4—7.) Thou shalt love thy neighbour as thyself. (Mat. 22. 39: Ex. 20. 16, 17.) Let no man seek his own, but every man another's wealth. (1 Cor. 10. 24: Phil. 2. 4.) Let us not be desirous of vain glory, provoking one another, envying one another. (Gal. 5. 26.) If any man will come after me, let him deny himself, and take up his cross, and follow me. (Mat. 16. 24.) He that loveth father or mother more than me, is not worthy of me: and he that loveth son or daughter more than me is not worthy of me. (Mat. 10. 37: Luke 14. 26.) They that are Christ's have crucified the flesh, with the affections and lusts. (Gal. 5. 24.)

The Scriptures furnish abundant testimony to

the truth that holiness is the opposite of selfishness, and consequently depravity must be supreme self-love.*

* This subject has been misapprehended and it is important therefore to describe more particularly the nature of that benevolence in which holiness consists. The phrase "disinterested benevolence” is commonly used to denote the opposite of inordinate self-love, or holiness. If by this it be intended that we ought to divest ourselves of all regard to our own interest, I cannot subscribe to the doctrine. We are required to love our fellow men only as ourselves, (Mat. 19. 19.) and to do to men only all things whatsoever we would that they should do to us. (Mat. 7. 12.) And again: If any provide not for his own, and specially for those of his own house, he hath denied the faith and is worse. than an infidel. (1 Tim. 5. 8.) These passages justify a certain degree of self-love. And since it is impossible in the nature of things, that we should seek the glory of God and the happiness of men, without promoting at the same time our own happiness, why is it not lawful to make our own interest an object of pursuit so far as it necessarily results from doing good? I see not indeed how moral action can be excited unless it be from some feeling of self-interest. Neither can I perceive how in discharging our obligations to God, we can do more than to identify our concerns with his glory. Does he require more? Are not his promises and threatenings addressed to the feeling of self-love? Has he not declared that he will reward his servants openly? (Mat. 6. 4.)--that the righteous shall eat the fruit of their doings ? (Isa. 3. 10.)—that the Son of Man shall reward every man according to his works ? (Mat. 16. 27.) Certainly, then, it is right to act in view of these promises. When Moses was choosing between the treasures of Egypt and the service of God, he had “respect unto the recompense of the reward.” (Heb. 11. 26.) Every Christian ought to have respect to the same recompense of reward--ought to strive with a holy ambition for “an abundant entrance into the everlasting kingdom of our Lord Jesus Christ,” and a brighter crown than the scarcely saved will be able to It is not reasonable to suppose that Paul will be no more

wear.

I shall now coi

consider, II. The extent of depravity. It is in two re

. spects universal-all men are depraved, and

every man, the righteous excepted, is wholly depraved. The word total is commonly used to describe the extent of individual depravity, and in the first place needs explanation.

It signifies an utter destitution of holy desires and affections; or that the moral actions of men in their natural character, are entirely sinful.

This does not imply that any are as bad as they can be.

God has imposed various restraints upon the wicked, such as regard to reputation, the desire of esteem, respect for the feelings and interests of those with whom they are connected by a kindred, or conjugal alliance. By these and simi

lar

means; by afflictions and the strivings of his Spirit, he restrains the wrath of men. But these obstacles can be gradually overcome, and the sinner may become more and more corrupt. The unredeemed, and the ruined angels, will increase in wickedness forever and ever. There is no mystery in this as some imagine. A material substance may be entirely unsound, and yet continue to decay; and the mind may be perfectly unholy without ceasing to become more desperately wicked.

Total depravity does not imply that all men are equally vile. Some are really more wicked than others. The covetous whom the Lord abhorreth, (Psa. 10. 3.) and the implacable who shall find no favour, are more corrupt than the liberal and compassionate. The pirate, merciless and iron-hearted, differs widely from the young man who inquires what good thing he shall do to inherit eternal life, yet both are destitute of holiness.

It is not intended by total depravity, that men in their natural state are destitute of the common principles of amiableness and humanity. The natural affections are excellent in themselves, and their exercise is praiseworthy ; but in their loveliest and sublimest exhibition, they do not partake of the nature of holiness. They exist in the heart which is a stranger to holy emotions. * Some of the highest actings of humanity I have seen in a sweet tempered infidel, who never be

:

trayed any malice except against the gospel of Christ.---This decisive proof of unholiness lies against all these natural principles. You will find them all in violent opposers of God and the gospel. You might have found them all in the Jews, of whom our Saviour said that they had 'both seen and hated both him and his Father. These affections are all amiable and useful in their place, and when duly subordinated, materially aid the local operations of holy love. And being not destructible but by an uncommon domination of selfishness, their extinction becomes a mark of the last stages of degeneracy. (Rom. 1. 31 : 2 Tim. 3. 3.) But their grand defect is that they are limited in their very nature to a contracted circle. They do not go up to God, and breathe through him good wishes to the whole intellectual system. They brood exclusively over a private interest, and unless bound by a better principle, are ready to fly in the face of the whole universe that comes to disturb that. In their greatest enlargement they still exclude the Creator. They stop at the threshold of being. They fix on a drop of the ocean.

It is not necessary to total depravity, that the external actions should be always wrong. There is a form, as well as a power of godliness. Outward conformity to the law and the gospel is right, but this kind of obedience may be rendered

*