sequently that they themselves are safe. It is true, indeed, that God's mercy is infinite to all those who seek the benefits of it in his own appointed way, through a lively faith in the sacrifice and righteousness of Christ; and that in this way, even the chief of sinners may obtain remission of their sins, and a restoration to the favour of God. But, at the same time, it is equally true, that all who neglect this way will find in the issue that the God, whom they conceive to be nothing but mercy, will prove to them nothing but "a consuming fire." (Deut. iv. 24; Heb. xii. 29.)

A fourth class, meanwhile, is led by the deceitfulness of the heart to rely for safety on the adoption of a new set of religious opinions, and on a bare and empty profession of the real truths of the gospel: never laying to heart the plain truths that the faith which justifies is ever productive both of holy tempers and of good works; and that the hope of the hypocrite shall perish.

The deceitfulness of the heart will further appear, if we advert to,

2. The delusions which it practises upon us in reference to those sins to which we are most

prone.

If it fail to persuade us that they are no sins at all, though this is an energy of delusion which it is mighty to practise, it will at least represent

them to us as sins of a very venial nature: it will suggest many a plausible and soothing palliation of them: nay, it will often assume a bolder front, and put the name of virtues on dispositions and actions manifestly sinful. Pride shall be called greatness of soul: Revenge shall be regarded as a high sense of honour: Profusion shall pass for liberality: and that Covetousness which is idolatry, for economy, and a commendable care of a family.

The deceits of the heart, indeed, in reference to the sin to which we are most prone, are endless. It would represent to us that one single repetition of the indulgence may not be attended with any such dreadful consequences: though it is evident that this is a fallacy ever at hand to secure indefinite continuance in sin; and though this one commission may be all that is wanting to fill up the measure of our iniquities, to cause God's Spirit no longer to strive with us, and thus to seal our doom. Notwithstanding the promise of effectual aid to all who sincerely ask for it, and the assurance that the Christian shall be enabled to do all things connected with his duty through Christ strengthening him; it would suggest the idea that resistance to the commission of the beloved sin is utterly vain; and prompt the language used by those of old, who said, "There is no hope:

but we will walk after our own devices, and we will every one do the imaginations of his evil heart." (Jer. xviii. 12.) Before the commission of our favourite sin, it would dreadfully abuse the mercy of God, and lead us to expect that he will never condemn us to all eternity for a little irregular pleasure or gain; but, on the contrary, be ever ready to pardon us: while, after the commission of the sin in question, it would endeavour to secure our destruction by driving us to despair; and by representing to us that our opportunity is gone for ever, and our day of grace closed a representation, which Satan will be sure to second to the utmost of his power, in order that he may thoroughly harden his victim, aud plunge him deeper into sin than ever.

But from this unparalleled deceitfulness of the heart I proceed to notice,

II. Its desperate wickedness. It is "desperately wicked." It will appear to be so, if we consider,

1. That every part of it, that every one of its faculties, partakes of this depravity. Even the understanding itself, however equal its powers may be to make the most astonishing progress in every department of literature and science, is yet,

on the most important of all subjects, and that which most nearly concerns our highest interests, utterly blinded. (Eph. iv. 18.) The judgment, however accurate it may be in forming its estimate of matters relating to the present life, is yet so completely perverted in reference to the grand concerns of religion, that even the wisdom of God is unhesitatingly deemed, and most solemnly pronounced by it, to be nothing better than absolute foolishness. (1 Cor. i. 18, 21, 23; ii. 14.) The will, the faculty by which we make our selection out of the various objects presented to our choice, is altogether averse to what is really good; holiness being the object of its unmitigated aversion: while there is in it a perpetual and violent inclination to what is evil; the language which it prompts being no other than the following: "We will certainly do whatsoever goeth forth out of our own mouth," (Jer. xliv. 17,)" fulfilling the desires of the flesh and of the mind," (Eph. xi. 3.) The affections are set either on unlawful objects; or, if on lawful ones, yet in an unlawful and sinful degree. And the conscience is either mistaken in its decisions, or weak in its influence and if at times it will speak with a voice of terror to the guilty, yet is it in many cases but too easily bribed and silenced. The heart is proved to be wicked, because every part of it is depraved.

2. The same humiliating truth is evinced by the consideration that the seeds at least of every evil are invariably found there. There dwells pride, swelling at the thought of every circumstance which serves in any way to elevate man above his fellow: whether those circumstances consist in mental endowments, or personal accomplishments; in gifts of providence, in elevation of rank, or even in a superior attention to religious duties. There is found that impatience, which rises against God and man, when our will is crossed by them, or our expectations disappointed that anger, which is ready to break out on the slightest provocation, or even on no provocation at all: that envy, which is ever ready to repine at the superior prosperity or excellence of another and that hatred, which often conceals its hostile projects under the mask of apparent reconciliation. There are the seeds of that malice, which delights in the misfortunes of the objects of its dislike; and of that revenge, which arrogantly assuming the prerogative of that God who has said, "Vengeance is mine, I will repay," (Rom. xii. 19,) takes the work into its own hands, and executes it with a delight, which has given rise to the too common, but most diabolical apophthegm, that "revenge is sweet." It is the heart, too, in which, among a host of other evils, every sin of impurity is conceived and cherished;

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