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    injuries he was sustaining ,, and in the ardour of poetic cpmpositipn , Be describes all mankind as his titter enemies ^ as not having the fear , of God before their eyes , aud $ ieirr animosity against himself and his people such as would lead them

    if ft v ^ ejcg . possible , to devour them , ^ ut h ^ pyeiijpt ^ their confusion and ^ juih i j ^ jiil anticipates the happiness jwhich Israel in general should ^ pjqy , w ^ eji the ir " salvation should come out of Zion , " when be

    E ^ should settled upon the ttrottje * tjt .. pd when they should be <| eliv § re < jL from this painful state q | " pers ^ cjiiXxon , which he eraphaU igaJly compares to that of captivity arid bpndage .

    ^ Supposing however that this int « rg £ etation be not the true one , nothing i $ more clear than that David could not mean to apply tijese terms of degradation to the

    hitman race in their unqualified ajid literal sense ; for in these very psalms ^ he represents the persecutors and the persecuted as persons of opposite characters . In tlje 1 st psalm he places those of the good and the wicked man in

    st / ong points of contrast ; and in the 112 th largely descri bes the excellent qualities of the upright . These pictures must have been draw * from originals ; and therefore there can be * no colour for

    the interpretation modernly given to . the ; w ^ ords " there is none good , no 4 ipt pne ^ ' unless us they are used by £ j hrist in reference to the absoliite goodness of GocL It is true lh % tJ Paiii cites them in his epl [ istfe , to ' i ; he , Jaws , at Rome ; but is

    thl ^ is . onl v one instance out of a thi ^ pfljly age instancc out ^ f a gT ^ at nui ^ her , wherein the Gospel w ^ S ^ W ^^ 9 ^ e ai c « pttance of ^ e J ^ yvs ^ y , accogunod ^ tod DHg ^ pps % > m thekp own scriptures ; and tere exp ^ ssiy

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    with a y ] Mew ^ pf s ^ onyinping em ^ that , « ot > pt | i ^ a | fai ^ g their high opinion of them ^ lves witlx re

    spect to peculiar , privil eges , tbey had hq superiority iu point of sanctity above the Gentiles , but stood in equal need with them of the grace of the gospel . This

    kind of phraseology , then , should always receive , the , sober cou , struction of reason , p jexperience and the general scope and tenor of revelation . \ Ve know indeed

    but too weiL that human nature is imperfect j that much vice and wickedness has in all ages been , and still is prevalent in the worl d * But it is the very design of revelation to rectify this disorder , to

    encourage righteousness and dis - countenance iniquity , ; and in almost eve > ry page of it the distinction between these characters and their opposite consequences are

    strongly pointed p ut * We are dealt with , although as fallen , yet as rational creatures , capable of being convinced by argument , of using efforts , an 3 availing ourselves of the assistance offered , for

    our recovery . But to what end is the Gospel sent , if . it . be truer and is to remain so to jhe end of the world * that there neither is nor can be one righteous- — " no not

    one ? " If its whole design be to tell us that we are utterly vile and depraved ; that our best works are odious in the sight of a holy God ^ that our righteousness is nothing better than filthy rag *;* that ,

    sub-* It is strange that those who are so fond of using this phrase should have totally overlooked the passage , Rev . xuc <> - where die righteous acts of the saint ^ represented under the fpore $ W **??* > figure of fin e une n cfcaiif and wWte i To Understand the truc ^ ajpp Hcation w its opposite , it isdtdjr nzccskm&JF to Iaaiah Uiv . 6 . and copipare that ? « w with the one immediately frcceomg * .

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    168 On the alledgcd Universal Depravity of Human Nature .

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), March 2, 1811, page 168, in the Nineteenth-Century Serials Edition (2008; 2018) ncse-os.kdl.kcl.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2414/page/40/