But how can we account for the great prevalence of bad examples, except on the ground of some general corruption of human nature, by which men are more inclined to do evil than to do good?"*

We have strong evidence of the natural depravity of the human race, in the perverse and froward disposition of little children. The principles of selfishness, cruelty, pride, and rebellion, begin to display themselves in our offspring at a very early period. We see how reluctant they are to be restrained and to submit to the yoke of godly discipline, how unwilling they are to receive the lessons of piety and virtue, but how ready they are to learn the ways of the wicked and profane! Following the propensities of their own carnal hearts they are too prone to rush headlong in the way of destruction; they are soon overcome by their evil lusts and passions, and are willingly led captive by the enemy of their souls.

The innate depravity of mankind discovers itself in opposing the best schemes that have been devised for the improvement of the world, and in corrupting the richest gifts of our

"If there were not some evil principle, it is not possible that all the world should choose sin."-BP. TAYLOR.

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heavenly Father The gifts of his providence are often abused in luxury and pride, in rioting and drunkenness; the gifts of his grace, the privileges conveyed by his blessed Gospel, are frequently perverted from their proper design, and are turned into wantonness. Thus the Christian Sabbath is often profaned, and its ordinances are changed; the Christian Sacraments are deprived of their intended benefits; the pure doctrines of the Gospel are misunderstood and rupted, and that which was designed to produce health and salvation, is converted into poison; and hence also the Religion of our great Redeemer, which breathes peace and good-will, is often turned into an occasion of hatred and variance, of emulation and strife!

The natural depravity of mankind might also be proved by the testimonies of the most eminent writers among the Heathen nations, by the philosophers and poets of Greece and Rome, who confessed the general tendency to evil, though they were ignorant of its primary cause. Horace says, "The age of our parents, inferior to that of their fathers has brought us forth more wicked, who are soon to produce a race still more vicious."*

*Hor. Lib. iii. Carmin. vi.

Before we conclude our subject, it will be expedient to make some reflections upon it, for our own improvement. We may learn hence,

1. How necessary it is to be well acquainted with this doctrine, as a foundation for genuine repentance! If we entertain only slight and superficial notions respecting human depravity, we shall not repent, like David, with selfabhorrence and godly compunction; sin will appear as a trifling thing, an error of the judgment, or the effect of some temptation, a venial fault that may soon be corrected, when reason resumes her proper office, and when man again supports the dignity of his nature. But when, by the grace of God's Spirit, we are brought to a proper knowledge of the evil of our own hearts; when we feel our own depravity, our liability to err, our weakness, and sinful affections; then we begin to view our selves in the light of God's word; we discover our true character; we come to a throne of grace as polluted and guilty sinners, that we may find mercy and peace: then we pray unto God to have mercy upon us according to his loving kindness, and to blot out our transgressions according to the multitude of his tender mercies,

Being thus humbled before God, we confess

our transgressions and are sorry for our sins, bewailing our innate depravity, and corrupt propensities, and saying not as an excuse, but as an aggravation of our guilt, Behold I was shapen in iniquity, and in sin did my mother conceive me. Behold, thou desirest truth in the inward parts, and in the hidden part thou shalt make me to know wisdom.

A right knowledge of this fundamental doctrine is productive of important benefits, as tending to deep humiliation and sorrowful contrition of heart: for although we have lost our moral ability to do good of ourselves, we are still responsible creatures, and the law of God does not cease to command, because we are become corrupt and are prone to go astray. As we are helpless, and wretched, and sinful, and guilty in ourselves, we are required to fall low on our knees before the footstool of divine mercy, beseeching God, not to "weigh our merits, but to pardon our offences;" and we should consider ourselves as altogether defiled, because evil propensities are congenial to our nature. This kind of self-knowledge may prove extremely salutary, though it be very mortifying to our pride and vanity, as it will be like probing the festered wound, which is painful in the process, but is the only means of

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ensuring soundness of health, and lasting comfort. It will, by the blessing of God, produce sincere repentance, a lively faith, and newness of life; it will produce humility of mind, purity of heart, and a consistent course of obedience and submission, according to the Gospel of the blessed God. Being assured that God requires truth in the inward parts, we shall pray that our heart may be "sound in his statutes," and that we may not be inclined to any evil thing: that God would make us to know wisdom secretly, enduing us with that "wisdom is from above, which is first pure, then peaceable, gentle and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." The words of David on another occasion will also be applicable to our case,---"Who can understand his errors? cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright and I shall be innocent from the great transgression." *

2. We may observe that no effectual moral change can be produced where this fundamental doctrine of revelation is left out of the account Beautiful systems of moral discipline, have Psal. xix. 12-14.