HEART DEPRAVITY

I think my last letter turned upon the apostle’s thought, Gal. 5:17, “Ye cannot do the things that ye would.” In the parallel place, Rom. 7:19 there is another clause subjoined, “The evil which I would not, that I do.” This, added to the former, would complete the dark side of my experience. Permit me to tell you a little part, (for some things must not, cannot be told,) not of what I have read, but of what I have felt, in illustration of this passage.

I would not be the sport and prey of wild, vain, foolish, and worse imaginations; but this evil is present with me; my heart is like a highway, like a city

without walls or gates. Nothing so false, so frivolous, so absurd, so impossible, or so horrid, but it can obtain access, and that at any time, or in any place: neither the study, the pulpit, or even the Lord’s table, exempt me from their intrusion. I some times compare my words to the treble of an instrument, which my thoughts accompany with a kind of bass, or rather anti-bass, in which every rule of harmony is broken, every possible combination of discord and confusion is introduced utterly inconsistant with, and contradictory to, the intended melody. What music would my praying and preaching often make in the ears of the Lord of Hosts, if he listened to them as they are mine only! By men, the upper part only (if I may so speak) is heard; and small cause there is for self-gratulation, if they should happen to commend, when conscience tells me they would be struck with astonishment and abhorrence could they hear the whole.

But if this awful effect of heart-depravity cannot be wholly-avoided in the present state of human nature, yet, at least, I would not allow and indulge it; yet this I find I do. In defiance of my best judgment and best wishes, I find something within me which cherishes and cleaves to those evils, from which I ought to flee, as I should if a toad or a serpent was put in my food or in my bed. How vile must the heart (at least my heart) be that can hold company with such abominations, when I so well know their nature and their tendency. Surely he who finds himself capable of this, may, without the least affection of humlity, (however fair his outward conduct appears,) subscribe himself less than the least of all saints, and of sinners the very chief.

I would not be influenced by a principle of self on any occasion; yet this evil I often do. I see the baseness and absurdity of such a conduct as clearly as I see the light of the day. I do not affect to be thought ten feet high, and I know that a desire of being thought wise or good, is equally contrary to reason and truth. I should be grieved or angry if my fellow creatures supposed I had such a desire: and therefore I fear the very principle of self, of which I complain, has a considerable share in prompting my desires to conceal it. The pride of others often offends me, and makes me depend much upon their not perceiving it. But the Lord knows how this dead fly taints and spoils my best services, and makes them no better than specious sins.

I would not indulge vain reasonings concerning the counsels, ways, and providences of God; yet I am prone to do it. That the Judge of all the earth will do right, is to me as evident and necessary as that two and two makes four. I believe that he has a sovereign right to do what He will with His own, and that this sovereignty is but another name for the unlimited exercise of wisdom and goodness. But my reasonings are often such, as if I had never heard of these principles, or had formally renounced them.

I feel the workings of a presumptuous spirit that would account for every thing, and venture to dispute whatever it cannot comprehend. What an evil is this, for a potsherd of the earth to content with its Maker! I do not act thus towards my fellow creatures; I do not find fault with the decisions of a judge, or the dispositions of a general, because, though I know they are fallible, yet I suppose they are wiser in their respective departments than myself. But I am often ready to take this liberty when it is most unreasonable and inexcusable.

I would not cleave to a covenant of works. It should seem from the foregoing particulars, and many others which I could mention, that I have reasons enough to deter me from this. Yet even this I do. Not but that I say, and I hope from my heart, Enter not into judgment with thy servant, O Lord; I embrace it as a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners; and it is the main pleasure and business of my life to set forth the necessity and all-sufficiency of the Mediator between God and man, and to make mention of his righteousness, even of his only. But here, as in every thing else, I find a vast difference between my judgment and my experience. I am invited to take the water of life freely, yet I am often discouraged because I have nothing wherewith to pay for it. If I am at times favoured with some liberty from the above mentioned evil, it rather gives me a more favourable opinion of myself, than increases my admiration of the Lord’s goodness to so unworthy a creature; and when the returning tide of my corruptions convinces me that I am still the same, an unbelieving legal spirit would urge me to conclude that the Lord is changed: at least, I feel a weariness of being beholden to him for such continued multiplied forgiveness; and I fear that some part of my striving against sin, and my desires after an increase of sanctification, arises from a secret wish that I might not be absolutely and entirely indebted to him.

This is only a faint sketch of my heart; but it is taken from the life: it would require a volume rather than a letter to fill up the outlines. But I believe you will not regret that I choose to say no more upon such a subject. But though my disease is grievous, it is not desperate; I have a gracious and infallible, physician. I shall not die, but five, and declare the works of the Lord.

I remain,

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