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IMPORTANT SUBJECTS - SERMON III. TRADITIONS OF THE ELDERS paragraph 53 Matthew, 15-6.-"Thus have ye made the commandment of God of none effect, by your tradition."

1. You see, from this subject, why some deny total depravity. The principal reasons are two. The first, is founded on inattention to the spirituality of God's law, confining their attention to the prohibitory applications of it, as contained in the ten commandments, and considering it as designed merely to restrain outbreaking sins; overlooking the absolute, positive perfection that it enjoins, in thought, word, and deed, they in reality substitute another rule of conduct, in the place of the law of God. Thus comparing themselves with a false standard, they of course mistake their own character. Instead of closely weighing their thoughts, their affection, and all the movements of their minds, in the delicate scales of the sanctuary: instead of bringing all their heart and all their soul under the clear blaze of the law of God; they weigh themselves in the corrupt scale of their own imaginings, and sink down to death.

 

 


IMPORTANT SUBJECTS - SERMON IV. TOTAL DEPRAVITY paragraph 4 John, 15:42--"But I know you, that ye have not the love of God in you."

These words were addressed by the Lord Jesus Christ, on a certain occasion, to those who professed that they loved God. I design, this morning, and in the afternoon, to establish the doctrine of total depravity.

 

 


IMPORTANT SUBJECTS - SERMON V. TOTAL DEPRAVITY paragraph 2 Romans, 6:7.--"The carnal mind is enimity against God, for it is not subject to the law of God, neither indeed can be."

TOTAL DEPRAVITY.

 

 


THE OBERLIN EVANGELIST 1840 paragraph 959 928 Lecture XX Design or Intention Constitutes Character ...

3. From this subject it is easy to see, that unregenerate sinners are, without exception, entirely depraved. We have seen, that a sinner's character is as his ultimate intention is. Every unregenerate sinner has a selfish ultimate or supreme intention, and is, therefore, in a state of total depravity.

 

 


THE OBERLIN EVANGELIST 1842 paragraph 71 13 Lecture I. Thy Will Be Done ...

7. If the will, then, is conformed to the law of God nothing can be morally wrong for the time being. For whatever does not follow by natural necessity, from this state of the will, is naturally impossible to us. So, on the other hand, if the will is wrong, nothing can be morally right; for, whatever acts or states of mind result from a wrong choice, by a natural necessity, have the same character, so far as they have any character at all, with the choice that produced them. This is the philosophy of total depravity. We truly say, that if a man's heart is wrong every thing that he does is wrong. By his heart we mean his choice, intention, purpose. If his intention or choice be selfish, nothing can be morally right; because his character is as his intention is; and it is naturally impossible that the emotions and actions which follow from a selfish intention should be morally right. If this is not true philosophy, then the doctrine of the total depravity of the unregenerate is not true.

 

 


THE OBERLIN EVANGELIST 1849 paragraph 611 584 Lecture XIII. Receiving Honor from Men and Not from God ...

3. The state of mind here described is a committal to gratify a propensity and must therefore be a state of total depravity. What less can you say of the man who prefers honor from men to honor from God?

 

 


THE OBERLIN EVANGELIST 1849 paragraph 613 584 Lecture XIII. Receiving Honor from Men and Not from God ...

1. This is one of the most common forms of total depravity. This giving up the mind to be influenced more by man than by God--more by man's opinions than by God's, is exceedingly common and the propensity to it seems to be amazingly strong. Therefore this propensity, more than any other, takes the control of the will. Hence few things will excite more pain or more pleasure than those which affect reputation. How many a young woman--professed Christians too--would almost go deranged if she supposed her reputation were suffering, and yet she cares not for God's disapprobation! How many young men would almost die if they felt themselves disgraced; if they saw themselves expelled from the Institution; while yet they are very little, if at all affected by God's known displeasure! O what a state of mind is this!

 

 


THE OBERLIN EVANGELIST 1849 paragraph 615 584 Lecture XIII. Receiving Honor from Men and Not from God ...

3. Multitudes who profess religion are totally blind in this matter. Some are given up to one form of self-seeking and some to another; but almost none of them attribute this to total depravity. Are they not totally blind in these things? How can men be religious while their will is given up to selfishness? Surely this state is precisely the opposite of religion.

 

 


THE OBERLIN EVANGELIST 1858 paragraph 468 441 Lecture XII. God's Wrath Against Those Who Withstand His Truth ...

2. This is total depravity. A man repudiating all moral obligation -- going, as to God, into universal repudiation -- a known, willful, persistent repudiation of all moral obligation and nothing less!

 

 


SYSTEMATIC THEOLOGY (1851), LECTURE 42 - Regeneration. paragraph 83 The common distinction between regeneration and conversion . . I am to state the assigned reasons for this distinction . . I am to state the objections to this distinction . . What regeneration is not . . What regeneration is . . The universal necessity of regeneration . . Agencies employed in regeneration . . Instrumentalities employed in the work . . In regeneration the subject is both passive and active . . What is implied in regeneration

     Again: the Bible represents regeneration as a dying to sin and becoming alive to God. Death in sin is total depravity. This is generally admitted. Death to sin and becoming alive to God, must imply entire present holiness.

 

 


SYSTEMATIC THEOLOGY (1851), LECTURE 43 - Regeneration--Continued (Part II) paragraph 120 Philosophical theories of regeneration . . The different theories of regeneration examined . . Objections to the taste scheme . . The divine efficiency scheme . . Objections to the divine efficiency . . The susceptibility scheme . . Theory of a divine moral suasion . . Objections to this theory . . Remarks

     (i.) To represent sinners as regenerated by the influence of truth, although presented and urged by the Holy Spirit, is virtually to deny total depravity. To this it is answered--

 

 


SYSTEMATIC THEOLOGY (1851), LECTURE 44 - Regeneration--Continued (Part III) paragraph 40 Evidences of regeneration . . Introductory remarks . . Wherein the experience and outward life of saints and sinners may agree . . Remarks

     (13.) Saints and sinners agree in this, that they both disapprove of, and are often disgusted with, and deeply abhor, sin. They cannot but disapprove of sin. Necessity is laid upon every moral agent, whatever his character may be, by the law of his being, to condemn and disapprove of sin. And often the sensibility of sinners, as well as of saints, is filled with deep disgust and loathing in view of sin. I know that representations the direct opposite of these are often made. Sinners are represented as universally having complacency in sin, as having a constitutional craving for sin, as they have for food and drink. But such representations are false and most injurious. They contradict the sinner's consciousness, and lead him either to deny his total depravity, or to deny the Bible, or to think himself regenerate. As was shown when upon the subject of moral depravity, sinners do not love sin for its own sake; but they crave other things, and this leads to prohibited indulgence, which indulgence is sin. But it is not the sinfulness of the indulgence that was desired. That might have produced disgust and loathing in the sensibility, if it had been considered even at the moment of indulgence. For example: suppose a licentious man, a drunkard, a gambler, or any other wicked man, engaged in his favourite indulgence, and suppose that the sinfulness of this indulgence should be strongly set before his mind by the Holy Spirit. He might be deeply ashamed and disgusted with himself, and so much so as to feel a great contempt for himself, and feel almost ready, were it possible, to spit in his own face. And yet, unless this feeling becomes more powerful than the desire and feeling which the will is seeking to indulge, the indulgence will be persevered in, notwithstanding this disgust. If the feeling of disgust should for the time overmatch the opposing desire, the indulgence will be, for the time being, abandoned for the sake of gratifying or appeasing the feeling of disgust. But this is not virtue. It is only a change in the form of selfishness. Feeling still governs, and not the law of the intelligence. The indulgence is only abandoned for the time being, to gratify a stronger impulse of the sensibility. The will, will of course return to the indulgence again, when the feelings of fear, disgust, or loathing subside. This, no doubt, accounts for the multitudes of spurious conversions sometimes witnessed. Sinners are convicted, fears awakened, and disgust and loathing excited. These feelings for the time become stronger than their desire for their former indulgences, and consequently they abandon them for a time, in obedience, not to the law of God or of their intelligence, but in obedience to their fear, disgust, and shame. But when conviction subsides, and the consequent feelings are no more, these spurious converts "return like a dog to his vomit, and like a sow that was washed to her wallowing in the mire." It should be distinctly understood, that all these feelings of which I have spoken, and indeed any class or degree of mere feelings, may exist in the sensibility; and further, that these or any other feelings may, in their turns, control the will; and produce of course a corresponding outward life, and yet the heart be and remain all the while in a selfish state, or in a state of total depravity. Indeed, it is perfectly common to see the impenitent sinner manifest much disgust and opposition to sin in himself and in others, yet this is not principle in him; it is only the effect of present feeling. The next day, or perhaps hour, he will repeat his sin, or do that which, when beheld in others, enkindled his indignation.

 

 


SYSTEMATIC THEOLOGY (1851), LECTURE 44 - Regeneration--Continued (Part III) paragraph 71 Evidences of regeneration . . Introductory remarks . . Wherein the experience and outward life of saints and sinners may agree . . Remarks

     4. Some exercises of impenitent sinners, and of which they are conscious, have been denied for fear of denying total depravity. They have been represented as necessarily hating God and all good men; and this hatred has been represented as a feeling of malice and enmity towards God. Many impenitent sinners are conscious of having no such feelings; but, on the contrary, they are conscious of having at times feelings of respect, veneration, awe, gratitude, and affection towards God and good men. They are also conscious, that they are often influenced by these feelings; that, in obedience to them, they sometimes pray and sing praises to God; that they sometimes manifest a deep veneration and respect for good men, and show them favour, and do many things for them which they would not do, did they not feel so deep a respect, veneration, and affection for them. Of these, and many like things, many impenitent sinners are often conscious. They are also often conscious of feeling no opposition to revivals, but, on the contrary, that they rejoice in them, and feel desirous that they should prosper, and hope that they shall be themselves converted. They are conscious of feeling deep veneration and respect, and even affection for those ministers who are the agents, in the hand of God, of carrying them forward. To this class of sinners, it is a snare and a stumbling-block to tell them, and insist, that they only hate God, and Christians, and ministers, and revivals; and to represent their moral depravity to be such, that they crave sin as they crave food, and that they necessarily have none but feelings of mortal enmity against God. None of these things are true, and this class of sinners know that they are not true. Such representations either drive them into infidelity on the one hand, or to think themselves Christians on the other. But those theologians who hold the views of constitutional depravity of which we have spoken, cannot consistently with their theory, admit to these sinners the real truth, and then show them conclusively that in all their feelings which they call good, and in all their yielding to be influenced by them, there is no virtue; that their desires and feelings have in themselves no moral character, and that when they yield the will to their control, it is only selfishness.

 

 


SYSTEMATIC THEOLOGY (1851), LECTURE 55 - Faith and Unbelief. paragraph 53 What evangelical faith is not . . What it is . . What is implied in it . . What unbelief is not . . What it is,--What is implied in it . . Conditions of both faith and unbelief . . The guilt and desert of unbelief . . Natural and governmental consequences of both faith and unbelief

     3. Unbelief implies a state of present total depravity. Surely there can be nothing but sin in a heart that rejects the truth for selfish reasons. It is naturally impossible that there should be any conformity of heart to the will and law of God, when unbelief, or resistance to known truth, is present in the soul.