that there is some degree of goodness in all the children of Adam: For as in, Adam all die, even so in Christ shall all be made alive." Attention to the whole of the chapter will convince you, that it is the doctrine of the resurrection of the dead, particularly of those who sleep in Jesus, which is the subject concerning which the apostle is treating; so that if all is to be understood in the most universal sense, a general resurrection of the bodies of men, and not a resurrection to holy life must be intended.

II. It is objected, that total depravity militates against the free agency of men, and makes gospel invitations useless and improper.

The objection, That total depravity militates against free agency, arises from not understanding the nature of depravity, or from a false conception of free agency Depravity, in proportion as it prevails, disinclines us to act freely towards that which is good; and when it becomes total, it wholly disinclines us to act freely towards that which is good; but we now act as freely towards at which is evil, and are as complete free agents as though we had no depravity at all. Our being altogether disposed freely, and wickedly to reject gospel invitations, does not destroy the divine goodness in sending us these invitations. Shall we say, that our Creator has manifested no good-, ness towards us, because we are wholly inclined to despise his goodness?

It is said, If we are totally depraved, we cannot be awakened. I trust, my hearers, that a number of examples have lately existed among. you of sinners greatly awakened to see their dan

ger, who were, at the same time, deeply sensible, that their hearts were entirely sinful.* Sinners with such hearts can be made sensible of their obligation to love God, and believe on his Son Jesus Christ. Total depravity, if right

understood, will be seen to render us totally inexcuseable, and altogether guilty before God. And though, if left to itself, it will forever reject the free invitations of the gospel; yet it does not render these invitations useless; for they are a sweet savor of Christ, in them that are saved, and in them that perish. They are among the appointed means which the Father of mercies makes use of, to draw sinners to his Son; they. also serve to discover the justice of that punishment which is inflicted on them who know not God, and obey not the gospel of our Lord Jesus Christ.

IMPROVEMENT.

I. If total depravity is true, then that system of doctrine, which, in modern times, is called Calvinism, is also true. Special and irresistible grace is necessary to effect the conversion of a totally depraved sinner. Such a creature is perfectly opposed to reconciliation to a holy God," through a holy Saviour. "Ye will not come unto me that ye might have life." No common striving of the spirit will be sufficient. It must be a day of divine power, in which such rebels will be made willing. It must be an overcoming power, inclining the heart to choose what before

* These sermons were preached soon after quite an awakened at tention to religion among the people in Durham.

it refused. If total depravity is true, none can dispute the doctrine of a free justification, wholly through the righteousness of Christ. This was the first inference which Paul drew from the same doctrine in his epistle to the Romans; "Therefore, by the deeds of the law there shall no flesh be justified in his sight.---Being justified freely by his grace, through the redemption there is in Jesus Christ." A creature, who has done nothing all his life, but sin against, and displease his Maker, cannot expect acceptance with him on account of any of his own doings. Salvation by grace is the only salvation for such totally lost and ruined creatures. The doctrine of election is also connected with the doctrine of total depravity. God cannot predestinate some to eternal life, in distinction from others, in view of their foreseen good works, if no such good works belong to any of the children of men. If total depravity is true, the best works of the best unrenewed men, are nothing but dead works; and cannot therefore in the sight of God deserve any thing but his displeasure. Their election therefore must be a sovereign act of grace; an elec-. tion to holiness and good works, and not becauseof holiness and good works foreseen in them.

The doctrine of the certain perseverance of the saints, also naturally flows from the doctrine of total depravity. If a sovereign God takes creatures, who are entirely sinful, and changes their hearts, and unites them to his Son, it does not seem natural to suppose, that their backslidings should provoke him to forsake them. As de-. praved as they were, he predestinated them to

be conformed to the image of his Son; therefore he calls them out of a natural into a gracious state; therefore he justifies them; and whom he justifies, them he also glorifies: Rom. viii. 29, 30. What grace begins, grace perfects. "Being confident of this very thing, that he who hath begun a good work in you will perform it, until the day of Jesus Christ:" Philip. i. 6.

A denial of the total depravity of all unrenewed men, destroys the real difference of character between saints and sinners, and has a natural tendency to land us in the heresy of the Universalists.* How can the Supreme Judge himself separate the sheep from the goats, if there be no real difference between them? And certainly such difference cannot be pointed out, if the total depravity of the unrenewed be given up.

II. If total depravity is a true doctrine, then that must be a wrong sentiment which supposes, that sinners while they remain unrenewed may be growing better, and be verging fast, even in the temper of their minds, towards a gracious change. A creature who is entirely sinful, while he remains unchanged, cannot be growing better in the sight of the Searcher of hearts, however much his external deportment may be reformed. He cannot, in the temper of his mind, be approaching towards a change. It is true, if he is ever to be saved, he is drawing nearer the time of his gracious change. It may also be true, that, by

*Although Dr. Huntington professes a regard for Calvinistic doctrines, and calls his system "Calvinism Improved," yet he evidently opposes total depravity, in the strict sense; and labors exceedingly to do away all radical distinction between him that serveth God, and him that serveth him not,

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