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same mercenary motives, which induce them to love their intimate friends, may induce them to extend their regards to their country, and to their Şaviour. Many sinners undoubtedly love their country, because the prosperity of their country tends to promote their prosperity; and some sinners love their Redeemer, because they think he loves them. Multitudes followed Christ for the sake of the loaves and the fishes, and loved him because they thought he loved them, and would promote both their temporal and eternal good. But in all these cases, the love of sinners is perfectly selfish and sinful. It is exactly of the same nature as the love of the miser to his money. Could sinners have a clear and extensive view of all created and uncreated objects, and did they love them all for the sake of their own private, personal benefit, their selfish love, instead of becoming any better, would become unspeakably worse. For the guilt of their selfishness would be in exact proportion to the extent of their knowledge. If it be criminal for one person to prefer his interest to a greater interest of another; it must be more criminal to prefer his interest to the greater interest of a nation, and for the same reason, it must be unspeakably more criminal still, to prefer his interest to the whole interest of the universe. The

consequence irresistibly follows, that the higher the love of sinners rises, and the further it extends, the more criminal it becomes.

4. If sinners are constantly under the governing influence of selfishness; then they must experience an essential change in their affections in order to be saved. If they naturally possessed the least degree of disinterested love or true holiness, there would be no need of a radical and essential change in their moral exercises, They might love God, and repent of sin, and believe

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in Christ, without becoming new creatures. Their carnal mind, which is perfect selfishness, cannot be new modified or moulded into benevolence, by any exterior means or motives. Though under some circumstances, they may hate the world, which they once loved, and love God, whom they once hated, without a change of heart; yet their love and hatred will arise from the same mercenary motives, which are entirely sinful. Sinners are continually turnieg their attention and their affections from one object to another; but their love and their hatred continue to be of the same selfish nature. The careless sinner fixes his whole attention and affection upon the world; but when he is awakened from his stupidity, he turns his whole attention from the world to God, whom he hates for the same reason, that he before loved the world. Whatever sinners love and hate, they love and hate from selfish motives; and consequently no change of objects, motives, or circumstances, has the least tendency to change the nature of their affections. So that nothing short of a divine influence upon their hearts, can turn them from selfishness to benevolence, or from sin to holiness, without which they cannot see the kingdom of God. . 5. If sinners love themselves because they are themselves, which is selfish and sinful; then after they experience a saving change from selfishness to benevolence, they love themselves in a manner totally different from what they did before. They love themselves in the same manner that God loves them. He loves them impartially, according to their characters and capacities. And they love themselves impartially, according to their characters and capacities. He values their interest no more, nor less than it is worth. And they value their own interest no more, nor less than it

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is worth. Moses valued his interest less than the interest of all the Israelites. Paul valued his salvation less than the salvation of his whole nation. Moses and Paul loved themselves as disinterestedly, as they loved their fellow men. Many have imagined, that it is impossible for men to love themselves from any other motives, than selfish motives; and of consequence, that it is impossible for them to love others better than themselves. But this is a false and dangerous opinion. Just so far as men become holy or benevolent, they cease to love themselves selfishly; and so far as they cease to love themselves selfishly, they love their fellow men impartially; and so far as they love them impartially, they will not fail to love some more, as well as less, than themselves. Good men have no right to be selfish in the least degree; but they have a right to value their own temporal and eternal interest, according to its worth, and no more. And their goodness always leads them to form this just opinion, and to exercise this impartial affection, in respect to themselves. It is true, indeed, that when sinners become saints, they do not become perfectly holy and free from selfishness; but as soon as they shall arrive at the state of moral perfection, there will not remain the least tincture of selfishness in their hearts.

Finally, it appears from this discourse, that it is highly necessary to explain and inculcate the total selfishness of sinners. They never will believe, that they are totally depraved, until they see wherein total depravity consists. They are very apt to think, that their intellectual powers are as good as those of other men, and that they sometimes, at least, employ them in as amiable and virtuous a manner. This leads them to disbelieve and deny the doctrine of total depravity. But let them be taught, that total depravity consists in

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in Christ, without becoming new creatures. Their carnal mind, which is perfect selfishness, cannot be new modified or moulded into benevolence, by any exterior means or motives. Though under some circumstances, they may hate the world, which they once loved, and love God, whom they once hated, without a change of heart; yet their love and hatred will arise from the same mercenary motives, which are entirely sinful. Sinners are continually turnicg their attention and their affections from one object to another; but their love and their hatred continue to be of the same selfish nature. The careless sinner fixes his whole attention and affection upon the world; but when he is awakened from his stupidity, he turns his whole attention from the world to God, whom he hates for the same reason, that he before loved the world. Whatever sinners love and hate, they love and hate from selfish motives; and consequently no change of objects, motives, or circumstances, has the least tendency to change the nature of their affections. So that nothing short of a divine influence upon their hearts, can turn them from selfishness to benevolence, or from sin to holiness, without which they cannot see the kingdom of God.

5. If sinners love themselves because they are themselves, which is selfish and sinful; then after they experience a saving change from selfishness to benevolence, they love themselves in a manner totally different from what they did before. They love themselves in the same manner that God loves them. He loves them impartially, according to their characters and capacities. And they love themselves impartially, according to their characters and capacities. He values their interest no more, nor less than it is worth. And they value their own interest no more, nor less than it

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is worth. Moses valued his interest less than the interest of all the Israelites. Paul valued his salvation less than the salvation of his whole nation. Moses and Paul loved themselves as disinterestedly, as they loved their fellow men. Many have imagined, that it is impossible for men to love themselves from any other motives, than selfish motives, and of consequence, that it is impossible for them to love others better than themselves. But this is a false and dangerous opinion. Just so far as men become holy or benevolent, they cease to love themselves selfishly; and so far as they cease to love themselves selfishly, they love their fellow men impartially; and so far as they love them impartially, they will not fail to love some more, as well as less, than themselves. Good men have no right to be selfish in the least degree; but they have a right to value their own temporal and eternal interest, according to its worth, and no more. And their goodness always leads them to form this just opinion, and to exercise this impartial affection, in respect to themselves. It is true, indeed, that when sinners become saints, they do not become perfectly holy and free from selfishness; but as soon as they shall arrive at the state of moral perfection, there will not remain the least tincture of selfishness in their hearts.

Finally, it appears from this discourse, that it is highly necessary to explain and inculcate the total selfishness of sinners. They never will believe, that they are totally depraved, until they see wherein total depravity consists. They are very apt to think, that their intellectual powers are as good as those of other men, and that they sometimes, at least, employ them in as amiable and virtuous a manner. This leads them to disbelieve and deny the doctrine of total depravity. But let them be taught, that total depravity consists in

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