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SERMON XIII.

THE EXCEEDING GREATNESS OF MAN's DE

PRAVITY.

JEREMIAH XVII, 9.

The heart is deceitful above all things and desperately wicked who can know it?

THIS is a description sufficient to fill the minds of all rational beings with horror. The prophet Jeremiah, is, in this chapter, continuing his prophecy of the destruction of the Jews. "Their "sin was written with a pen of iron, and with the point of a dia"mond; it was graven upon the table of their hearts." Their reason, judgment and consciences, their children, altars, and groves were witnesses against them.

They were threatened with the loss of their substance and treasures, which wounded to the quick-and total expatriation was their doom. The prophet takes occasion from hence, to depict the deep wickedness of mankind in general. The words of our text are an universal proposition, not limited to the Jews, but applicable in its extent to the whole human race. "The "heart," that is, wherever the heart of man is found in its natural and unregenerated state, "is deceitful above all things, and "desperately wicked."

In these words, two things are observable. First, a certain subject spoken of. And secondly, something very evil predicated

of it.

First, The subject spoken of, is the heart. The heart is taken here in its utmost extension, pertaining to every man, as he is by nature. This appears from the assertion in the tenth verse. "I the Lord search the heart, and try the reins, even to give 66 every man according to his ways." This is every where declared to be the prerogative and conduct of God, not only in respect to the Jew, but also in regard to the Gentile, and every individual of the human race. By the heart, is meant the volitions, affections, disposition, and exercises of the soul.

Secondly, Something very evil is predicated of the heart. It is here affirmed to be an exceedingly bad and wicked thing; "de❝ceitful above all things, and desperately wicked." The understanding is blind and dark, the will refractory and perverse, the passions disordered, and the whole mind and conscience defiled. The thoughts are evil, and the very imagination is evil, and that continually. But it is not merely said, the heart is deceitful and wicked, but it is deceitful above all things and desperately wicked. This expresses an exceeding high degree of wickedness; that it is perfectly destitute of all good, prone to all that is wrong, and in the language of the Psalmist, it is absolute wickedness itself. "Their inward part is very wickedness." The heart is the cage of every unclean bird, and the hold of every foul spirit. All sin is forged and framed there, and all manner of impiety issues from it. "All manner of sin and blasphemy, says our "Lord, proceeds from the heart."

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This now is the true character of the heart of every unconvertHowever mortifying to our pride and vanity, it is cer

tainly the scriptural account of the matter.

What we shall attend to at this time, will be to illustrate the

Prophet's doctrine, namely, the exceeding great wickedness of the human heart. This will give a true, although a very melancholy picture of human nature. We shall herein see what man is in himself since the fall, and what is necessary for his recovery.— This will tend to show us the wisdom, beauty, and propriety of the system of divine grace in the gospel. It is ignorance of the deep depravity of the human heart, which causes many of the peculiar doctrines of grace to be treated with contempt. If we remain ignorant of our hearts, my brethren, we shall surely stumble upon the dark mountains of everlasting ruin. Wherefore, let us lift our hearts to God, while we consider this subject, that he would lead us into the knowledge of this deep and dark place, and make us truly acquainted with the plague thereof.

First, The unregenerate heart is totally and compleatly wicked. There is not the least tincture of spiritual and holy goodness in it. If there were any principle of moral goodness in the heart, or any disposition to, or exercise of holiness, how could it be said, to be deceitful above all things and desperately wicked? Can there be any goodness in abstract wickedness, or any tendency thereto ? The apostle Paul assures us, "The carnal mind is enmity against "God." There is no love in it to his being or perfections. It is against his whole character, against his mercy and grace, as well as against his justice, righteousness, and holiness. Carnal men imagine that they love God's mercy and goodness, but this is only one of the deceivings of their own heart. For he who truly loves any one perfection, loves God. They imagine in their corrupted minds, something they stile mercy and goodness, these they attribute to God, and suppose they love him; but this is only affection to an object of their own imagination. The divine mercy is holy mercy, and is really as much an object of their aversion, as holy justice or holy sovereignty. They love the mercy and goodness of their own fancies, as the heathen love their idols, or the idolatrous Jews their groves and high places. But all the

raptures of affection to these vanities, cannot prove the least regard to any of Jehovah's attributes, but perfectly the reverse.

Holding this doctrine advanced, it is entirely consistent with. the admission of a great deal of difference among natural men in many respects. Some of them have much more softness, humanity and gentleness than others. They have more natural affection, tractableness and tenderness; a better education, and superior means to sweeten and polish their manners; greater restraints of divine Providence, deeper impressions of the evil of sinful courses; or a greater share of what is called common and restraining grace. Yet, notwithstanding all these things, there is not in reality the least difference in their hearts, they are all equally destitute of an holy temper. This was the doctrine of Christ, preached and applied to the Jews, "I know you that you have "not the love of God in you." Where there is the absence of the love of God, can there be present any holy goodness; or any thing but absolute and perfect wickedness? Do not these observations shew the heart of man to be desperately wicked.?

A Second proof of the wickedness of man's heart is, that he does not wish or choose to be reconciled to God. A plan of reconciliation is proposed in the gospel to a guilty world, but the feelings of the heart of man, arise in aversion from this way of reconciliation. To be filled with enmity and malice against any person, so as not to be willing to be reconciled upon equitable and reasonable terms, all the world, depraved as it is, will say, this argues great wickedness. God has revealed an easy and most rational plan of reconciliation through the blood of his only begotten Son; sollciting, and in all the most tender language of persuasion, beseeching them to be reconciled. He sent forth his Prophets of old, crying, "Turn ye, turn ye, why will you die?" He sent forth his Apostles," to pray them to be reconciled;" and even to this day, he is sending forth his ministers to perform the same errand. He is calling aloud upon them, by his providences of adversity and

V

prosperity, by the preaching of his gospel, and by the awakenings of his spirit; he is striving with them in an inward and external manner; "Unto you, O men, I call, and my voice is to the sons "of men ;" and the whole prayer is, of angels, and of saints, "Be ye reconciled to God." Yet unhappy man chooses wickedness, hugs his lusts, and rolls sin" as a sweet morsel under "his tongue." Yet, notwithstanding all these endearing arguments of divine persuasion, man turns his back upon, and spurns at reconciliation. Every impediment is removed, and obstructive causes no longer exist; and the proclamation of the compassionate Saviour is, "'O sinners, sinners, how often would I have "gathered you, and brooded you under the wings of unbounded inercy, and under the umbrage of all protecting beneficence." There is nothing now in the way of man's salvation, but his own obstinate unwillingness. They wish not to be reconciled to God, but to abide in their wickedness. Do not all these things show, that the heart is desperately, or exceedingly wicked?

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Thirdly, There is such an extremity or extraordinary wickedness in the human heart, that it is not to be overcome by common power, or healed by usual means. The original words here are rendered by some "incurably wicked." It is a disease which baffles the power of medicine, and mocks the skill of the physician God alone can heal it.

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No length of time will cure this disorder. Time will wear off some bodily diseases; but not so with spiritual. The longer the latter continues, it becomes the more inveterate. "Can the "Ethiopian change his skin or the leopard his spots, then may they who are accustomed to do evil, learn to do well." rooted is the wickedness of the human heart, that it will resist and defeat the most rationally adapted means, however skilfully applied. The strongest arguments and motives, the consideration of interest, honor and pleasure, which prevail with men is every other case, are utterly without effect in this. The promises

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