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God is not pleased with the moral character of unregenerate men. And if he sees nothing pleasing in their moral character, they must be destitute of holiness. It is so, for God has declared that the best moral performances of the wicked, are not acceptable to him. (Isa. 1: Mat. 23. 25.)

The doctrine of entire depravity is further implied, by the necessity of regeneration. “Except a man be born again, he cannot see the kingdom of God.” If we naturally possessed any moral goodness, it might be cultivated, and regeneration would be unnecessary as a means of salvation. But in Christ Jesus, neither circumcision nor uncircumcision availeth any thing, but a new creature. (Gal. 6. 15.) The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him. (1 Cor. 2. 14.)

Total depravity is yet further confirmed by the fact, that in regeneration we are created unto good works. Not of works lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. (Ephes. 2. 10.) Therefore if any man be in Christ, he is a new creature: old things are passed away, behold all things are become new. (2 Cor. 5. 17.) Now if we ever perform good works, that is, works of righteousness previous to the spiritual renovation, why are we created unto good works, and whence the necessity of this?

Finally. The testimony of the righteous concerning their unregenerate state, establishes the fact of entire 'depravity. And you hath he quickened who were dead in trespasses and sins. (Ephes. 2. 143. with Coloss. 1. 21.) . We ourselves also were sometimes (formerly) foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice, and envy, hateful, and hating one another. But after that, the kindness and love of God our Saviour towards man appeared, (not by works of righteousness which we have done, but) according to his mercy, he saved us by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Saviour; that being justified by his grace, we should be made heirs according to the hope of eternal life. (Tit. 3. 3—6.)

Such is the evidence by which the entire de pravity of the natural heart is demonstratedevidence derived from the nature of man--from the history of the world, sacred and profane-the positive and implied declaration of the Scriptures, and the experience of the righteous.

What conviction has been produced in the mind of the reader by this mass of testimony, drawn from so many sources, and concentrating its force upon a single point? If you have been illuminated and sanctified by the spirit of grace, you have already “received the testimony of God, and set

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to your seal that He is true.” (John 3. 33.) You can comprehend the meaning of the emphatic language uttered after his conversion by a young man of the loveliest natural disposition : pravity total! it is more than total !

But the unspeakable privilege may not yet be yours, to bless God for deliverance from the burden of sin. Do you then doubt the truth of a doctrine demonstrated by every species of evidence, through unwillingness to admit the proof of your own condemnation and ruin? This is not the way to be saved. By denying the doctrine of entire depravity, you reject the chief corner-stone which supports the whole edifice of redemption. You declare the atonement of Christ to be unnecessary, and pronounce the Scriptures a fable. Relief from the burthen of guilt is not to be found by shutting the eyes against the truth, but by believing the testimony of God, and submitting to his righteous authority. This is the only ground of hope for the ruined : Christ is the end of the law for righteousness to every one that believeth. (Rom. 10. 4.) This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners. (1 Tim. 1. 15.) Behold the Lamb of God which taketh away the sin of the world! (John 1. 29.)

CHAPTER II.

ON THE ATONEMENT.

This word denotes expiation, satisfaction for a crime, recompense for an injury; also, agreement, reconciliation. In the Hebrew it signifies a covering; implying that sin is covered or pardoned, on account of some expiatory sacrifice. In the Greek it means a ransom, the price of redemption, and is derived from a verb signifying to release or discharge. Atonement, in relation to Christ, signifies the satisfying of divine justice, by his giving himself a ransom for us, and thereby releasing us if penitent and believing from the punishment due to our offences. In a general sense, the atonement of Christ includes all that he has done and suffered for the salvation of sin

Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God. (1 Pet. 3. 18.) For he hath made him to be sin for. us who knew no sin,* that we might be made the righteousness of God in him. (2 Cor. 5. 21.) The general design of Christ's death is manifest: He gave

himself for us, that he might redeem us

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* The same word in the Hebrew signifies sin and sin offering. The Greek, translated sin in this passage, means an offering for sin. See Isa. 53. 10.

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from all iniquity, and purify unto himself a peculiar people, zealous of good works. (Tit. 2. 14.) It is enough for practical purposes to know that “the children of God, and joint heirs with Christ,” are pardoned, justified, sanctified, and finally saved, solely through the efficacy of his atoning blood. Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption ; that according as it is written, he that glorieth let him glory in the Lord. (1 Cor. 1. 30, 31.) But since the atonement, in its comprehensive sense, is generally represented by divines as consisting of distinct parts, it may be important for the reader to understand the ground of this division. The sufferings and death of Christ, in the union of divine and human nature, are supposed to constitute the foundation of pardon. The perfect obedience which Christ has rendered to the law in behalf of the sinner, is the ground of justification. The operations of the Spirit, purifying the heart, and keeping the saints by his power, through faith unto the day of redemption, is sanctification. This is also the gift of God, bestowed on account of Christ's propitiatory and meritorious sacrifice. The Scriptures commonly speak of the sufferings and death of Christ, as including all of these distinctions. (Isa. 53: Acts 20. 28: Rom. 5. 9: 1 Pet. 2. 24: Rev. 5. 9.) Yet they sometimes intimate that there is a difference between the

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