teach us therefore to examine ourselves narrowly, and pray earnestly to him who alone can "open our hearts;" and make us "understand our errors. We shall have need to take up the Psalmist's cry, "Search me, O Lord, and see the ground of my heart; try me, and examine my ways; and look well if there be any way of wickedness in me, and lead me in the way everlasting." (Psal. cxxxix. 23.)

3. The discovery of their deep corruption should not discourage those who feel the burden of it. It is our highest interest to know the truth of our state, and the more explicit our views the better. The cure is partly wrought when the disease is thoroughly known. Far from being cast down with these views, it is our comfort that the most sensibly convinced of their sin, are the most welcome to Christ. They will see 66 grace abound, who have felt sin abound." (Rom. v. 20.) In Christ there is relief. The most unbelieving the proudest nature," the fountain opened in his heart for sin for uncleanness," (Zech. xiii. 1.) can make whole.. O that we may all flee thither, and seek "that balm which is inGilead, and the physician there!" (Jer. viii. 22.)

E

SERMON IV.

THE DECEITFULNESS AND CORRUPTION OF THE HEART,

JEREMIAH XVII. 9.

THE HEART IS DECEITFUL ABOVE ALL THINGS, AND DESPE RATELY WICKED, WHO CAN KNOW IT.

HAVE been endeavouring to enter into the heart, "that root of bitterness" which is in our nature; and to discover to you the grand sources from whence the overflowings of ungodliness arise: distinct and clear discoveries of which have the most direct tendency to bring us low into the dust of humiliation, and to lead us to him "who taketh away the sin of the world.” (John i. 29.)

It is

That "God is of purer eyes than to hehold iniquity," (Hab. i. 13.) and that "no evil can dwell with him,” (Psal. v. 4.) is evident from his nature, and the discoveries he hath made of his adorable perfections in his word. He cannot but require of his creatures to be like himself, possessed of "truth in the inward parts.' his property "to try the hearts and reins. (Jer. xvii. 10.) The pure in heart." (Matt. v. 8. 8.) only can enjoy his approbation; but "our inward parts are very wickedness." (Psal. v. 9.) We are become the very reverse of his nature: the whole man is corrupt before him; root and branch he is polluted. We are therefore enemies in our mind for the carnal mind is enmity against God." (Rom. viii. 7.) He searcheth our hearts, and sees the wickedness of our inward

parts and what can so provoke his displeasure, as the perfect views of the entire apostasy of our nature from him? Our transgressions may be many, and our backslidings increased;" but what are all compared with the natural deeprooted aversion of our hearts to him? A child, though at times disobedient, through the prevalence of temptation may be borne with, where dutifulness is still the habit; but do we see that he is determinately and constantly bent on disobedience? that his whole heart is contriving how to grieve and provoke us, what human patience would not be wearied, and expulsion from the family ensue ? God hath indeed tempered judgment with mercy, and in the depth of his wisdom and the riches of his grace, whilst he hath shewn his fearful indignation against the sinful nature, in his own son made in the likeness of sinful flesh;" (Rom. viii. 3.) hath found out a way to spare the sinful persons. But neith er the rich mercy nor the righteous judgment can be seen before the real discovery of our state appears till then we can neither revere the holy, nor love the pardoning God.

Let us therefore continue the inquiry into ourselves, and see what branches spring from this corrupted tree, where unbelief is at the root and pride the body; and it may be said of them, "Their name is Legion, for they "are many." (Mark v. 9.) The most remarkable I shall endeavour to point out to you under the heads of self-will, disobedience, impatience, wrath, envy, hatred, malice and revenge; the grand characteristics of a fallen spirit.

1st. Self-will is the first branch of pride. We "would be as Gods." Our will is our law. Sie volo, sic jubeo*; is the language of fallen na

* "So L WILL, So I command."

ture.

Hence it is a very just observation, “Every man hath a pope in his own breast." You see this in every station of life: How imperious are we? How peremptory our commands? How determined to be obeyed, right or wrong, when we have fixed our resolution? How obstinate in our errors? How deaf to advice? "I will have it so," is thought reason sufficient. But, Lords as we are, we dwell among others like ourselves; our wills interfere; and amidst this contrariety of desires what but confusion can ensue? Hence, whilst each will have his own way, the world is in a continual tempest; the winds contend, the waters foam, and disputes and animosities and every evil work disturb the peace of families, of cities and of kingdoms.

Closely connected with this is, 2dly, The spirit of disobedience. brook restraint from God or man. God's commands is irksome to us, and our sub

We cannot The yoke of

jection to man constrained. We aspire after independence. This is the darling wish of our souls. Hence it is not only the general thought of our heart, that God is a hard master, and his commandments grievous, so that when we obey or are restrained by them, it is merely through fear; but also, dreadful as the sanctions are, we dare to break the sacred bonds, and "cast away the cords from us.' And this disobedient spirit particularly manifests itself in our rebellious dis'positions towards those whom God hath put in authority over us. From our infancy with what difficulty are our stubborn hearts bowed to submission? What propensity for doing what we are forbid? Restraint only whets, as it were, the appetite of concupiscence. As we grow up, disobedience grows with us; and in our various stations shews itself. In the state every little poli

tician would be a prime minister, and murmurs. that he should be subject to those who, he conceits, are so unfit to govern. He assumes the right therefore to censure their measures, to evade as much as he dares their injunctions; nor counts it any sin to "withhold custom from those, to whom custom is due."

In the social connections of life this spirit still more appears. The forward youth thinks it hard to have a father contradicting and restraining him, He would be glad to be left to himself and his own management; and hates the needful correction or reproof. And whoever have brought up children can witness with aching hearts with what difficulty they bent their stubborn necks, and how often they have proved rebellious and obstinate against them. "Disobedience to parents," (Rom. i. 30.) is the character of our ungodly nature. God hath constituted the husband to be the "head of thewife;" and hath pronounced as his will, that her desire shall be to her husband, and he shall rule over her:” (Gen. iii. 16.) yet what woman is there in a thousand that doth not wish the word obey out of the matrimonial service? And whilst the many, from the time: they have vowed, make it their labour to invert that order God hath established, are not the best wanting in that "ornament of a meek and quiet spirit, which is in God's sight of so great price?" The school-boy and apprentice regard usually their state as that of hard servitude; and though their neck be brought under the yoke, their heart sighs for liberty. The rod can hardly restrain them from taking it before the time; whilst at certain seasons the spirit of disobedience is too strong to be withheld by fear, and subjects them to deserved correction. The servant, discontent