The 6-minute video of this post is the final portion of chapter 12 from Archibald Alexander’s book, which deals with the deceitful imaginations of the heart.
Scripture text: Jeremiah 17:9 The heart is deceitful above all things, and desperately wicked: who can know it?
Parts 1 and 2 of this three-part series treated the deceitful imaginations of the heart; this part consists of the ‘Reflections’ of Alexander as he closed the chapter.
The text from his book is directly under the video so that readers might follow along with the video reader if they desire to do so. I think that is a good way to consider the weighty material Alexander covers in his study of Jeremiah 17:9.
Transcript of the above 6-minute video excerpt:
[Bracketed statements, emboldening and underscoring are mine.]
REFLECTIONS:
- If the heart be so exceedingly deceitful and wicked, we should be deeply humbled before God that we have hearts so evil.
Men are prone to boast of the goodness of their hearts, even when their lives are immoral. But this is a most manifest instance of the deceitfulness of the heart, which leads them to entertain an opinion, not only contrary to the word of God, but contrary to the principles of nature, which teaches that the tree must be judged of by its fruit; and a fountain, by the streams which issue from it.
In particular, most men claim to be sincere and free from deceit; but so far is this from being true, that the heart of every man is by nature deceitful; yea, the most deceitful of all things.
Mankind know not their own selves. They have not proved themselves by the test of God’s word; and, therefore, they know not what manner of spirit they are of.
If the dark and defiled chambers of their hearts were laid open to the light, it would be like opening a sepulcher. They would begin to see their own vileness, and like Job, would abhor themselves and repent in dust and ashes.
- If the heart be so deceitful, we should place no confidence in it. ” He that trusteth in his own heart,” says Solomon, ” is a fool.”
It is a characteristic of the true Christian, to put “no confidence in the flesh”[Php. 3:3]. That the heart of a man is not to be trusted, however fairly it may promise, is evident from the thousands of broken vows and promises which men make in sickness and danger, or when urged by the demands of an awakened conscience. Even Christians are often deceived by the fair, but false promises of their own hearts.
How often do they resolve and promise that they will live nearer to God, will be more diligent and faithful in the discharge of duty, and make more frequent and vigorous efforts to rescue perishing sinners from the ruin to which they are approaching! But too often these promises and resolutions are forgotten, or only remembered to be neglected.
- If the heart be so deceitful, it should be watched with care. Even in the sacred duties of religion, it will be prone, like a deceitful bow, to start aside, and the thoughts will wander far away from the object which should engage their attention.
If, then, we would guard against the deceitfulness of the heart, we must give heed to the exhortation of the wise man, ” Keep thy heart with all diligence, for out of it are the issues of life.” [Prov. 4:23]
We must watch, as well as pray, and watch unto prayer. Besides, we must endeavor to obtain a more thorough knowledge of our own hearts.
In order to do this, we must examine our hearts with assiduity [diligence; industry]; and not content with this, we must beg of God to search and try us. For, “who can understand his errors ?” [Psalm 19:12.]
And in the words following our text, we learn, that God only knows the human heart; for the question is asked, “Who can know it?” And immediately it is added, “I, the Lord, search the heart and try the reins, even to give every man according to his ways, and according to the fruit of his doing.”
Unless the Lord help us to keep the heart, our own labor will be in vain.
- From the state and character of the heart here given, we may infer the necessity of a change of heart; and every one should be led to cry to God for renewing grace. “Create in me, God, a clean heart, and renew a right spirit within me” [Psalm 51:10].
And as this work of renovation is not perfected at once, we should strive mightily in the use of appointed means [of grace] “to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.”
As the word [of God] is the appropriate means of sanctification, we should be much in reading and hearing the word; and as the word will be ineffectual without the Spirit, we should pray without ceasing for the gift of the Holy Spirit, that our minds may be enlightened, purified, strengthened, and comforted.
[The appointed means of grace are reading the Bible; hearing the biblical gospel preached; fellowship with other believers around the Word, as in prayer meetings; taking the Lord’s Supper; and baptism.]
- We should come often to the fountain which is opened for sin and uncleanness. We need both the purification of blood and of water. And Christ, our crucified Redeemer, emitted from his side a double stream of blood and water, emblematic of the double cleansing needed by the sinful soul; and the means of both which were secured by his death. Let us, then, look to Christ by faith, let us come to “the Mediator of the new covenant, and to the blood of sprinkling which speaketh better things than the blood of Abel.”
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And finally, if any of us have been made sensible of the deceitfulness and wickedness of our hearts, and have, in some degree, been delivered from this great evil of our nature, this change we are sure, has not proceeded from ourselves.
A heart deceitful above all things and desperately wicked, can never reform itself There is in it no principle from which a true reformation can proceed. If, then, there is in any of us a heart which has some good thing in it, it is not from nature, but from God—” from the Father of lights from whom Cometh down every good gift, and every perfect gift” [James 1:17]; therefore our warmest gratitude is due to him ; and our whole lives should be one continuous expression of thankfulness.
The table of contents from Alexander’s book [downloadable PDF below contents]:
CONTENTS.
Sermon I.—Obedience to Christ gives Assurance of the Truth of his Doctrines. John vii. 17. Page 7
Sermon II.—The Knowledge of Sin by the Law. Rom. iii. 20. Page 25
Sermon III.—The First and Greatest Commandment. Mark xii. 29, 30. Page 44
Sermon IV.—The Second like unto the First. Mark xii. 31. 54
Sermon V.—The Name Jesus. Matt. i. 21. – – – 68
Sermon VI.—The Incarnation. Luke ii. 13, 14. – – 76
Sermon VII.—Christ’s Gift of Himself for our Redemption. Titus ii. 14. 91
Sermon VIII.—The New Creation. Gal. vi. 15. – – 106
Sermon IX.—Repentance and Forgiveness the Gift of our exalted Saviour. Acts v. 31. 126
Sermon X.—Receiving Christ by Faith. John i. 12. – 140
Sermon XI.—Privileges of the Sons of God. John i. 12, 13. 151
Sermon XII.—Deceitfulness of the Heart. Jer. xvii. 9. – 161
Sermon XIII.—Wickedness of the Heart. Jer. xvii. 9. – 171
Sermon XIV.—Christ our Wisdom, Righteousness, Sanctification, and Redemption. 1 Cor. i. 30. – – – 195
Sermon XV.—The one Thing needful. Luke x. 42. – 208
Sermon XVI.—The Love of Christ. Ephes. v. 2. . – 220
Sermon XVII.—Love to Christ. John xxi. 17. – – 229
Sermon XVIII.—Keeping alive the Love of God. Jude21. -246
Sermon XIX.—Strength Renewed by Waiting on the Lord.Isa. xl. 31. 268
Sermon XX.—The true Israelite. John i. 47. – – – 275
Sermon XXI.—God to be glorified by those bought with a Price. 1 Cor. vi. 19, 20. 291
Sermon XXII.—The Way in which God leads his People. Isa. xlii. 16. 308
Sermon XXIII.—Not slothful, but Followers of the Saints by Faith. Heb. vi. 12. 333
Sermon XXIV.—Christ the Believer’s Refuge and Consolation. Heb. vi. 18. 355
Sermon XXV,—Returning to our first Love. Rev. ii. 4, 5. 372
Sermon XXVI.—The Blessedness of trusting in God. Psa. ii. 13. 391
Sermon XXVII.—Faith’s Victory over the World. 1 John v. 4. 407
Sermon XXVIII.—The Benefits of Affliction. Psa. cxix. 71. 424
Sermon XXIX.—Excellency of the Knowledge of Christ. Phil. iii. 8. 437
Sermon XXX.—Holding forth the Word of Life. Phil. ii. 16. 447
Sermon XXXI.—The house of God desirable. Psa. Ixxxiv. 1,2. 458
Sermon XXXII.—The Misery of impenitent Sinners. Acts viii. 23. 480
Sermon XXXIII.—Spiritual Worship. Phil. iii. 3. – – 496
Sermon XXXIV.—The Difficulty of knowing our Faults. Psa. xix. 12. 514
Sermon XXXV.—God’s Grace sufficient. 2 Cor. xii. 9. – 533
Sermon XXXVI.—The dying Martyr’s Prayer. Acts vii. 59. 543
Sermon XXXVII.—Christ’s gracious Invitation. Matt. xi. 28. 558
PDF of Archibald Alexanders book: practicalsermon00alex
LINKS AND NARRATIVE, FROM YOUTUBE, THAT ACCOMPANIED MAIN VIDEO:
Deceitfulness of the Heart (Jeremiah 17:9) – Archibald Alexander
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Jeremiah 17:9 New American Standard Bible
17:9 “The heart is more deceitful than all else And is desperately sick; Who can understand it?
Matthew 1:21 New American Standard Bible 21 She will give birth to a Son; and you shall name Him Jesus, for He will save His people from their sins.”
Archibald Alexander – (1772-1851), American Presbyterian minister and educator Archibald Alexander was born in Rockbridge County, Virginia, 17 April 1772, and died in Princeton, New Jersey, 22 October 1851. His grandfather, of Scottish descent, came from Ireland to Pennsylvania in 1736, and after a residence of two years removed to Virginia.
William, father of Archibald, was a farmer and trader. At the age of ten Archibald was sent to the academy of Rev. William Graham at Timber Ridge meetinghouse (since developed into Washington and Lee University), at Lexington.
At the age of seventeen he became a tutor in the family of General John Posey, of The Wilderness, twelve miles west of Fredericksburg, but after a few months resumed his studies with his former teacher. At this time a remarkable movement, still spoken of as “the great revival,” influenced his mind and he turned his attention to the study of divinity.
He was licensed to preach 1 October 1791, ordained by the presbytery of Hanover 9 June 1794, and for seven years was an itinerant pastor in Charlotte and Prince Edward cos. In 1796 he became president of Hampden Sydney College, Virginia, but in 1801 resigned, and visited New York and New England. During his tour he went to see the Rev. Dr. Waddel, the celebrated blind preacher mentioned by Wirt in his “British Spy.”
The result of this visit was his marriage to Dr. Waddel’s daughter Janetta. Immediately after he resumed his presidency, but, owing to insubordination among the students, retired, and became in 1807 pastor of the Pine Street Presbyterian Church in Philadelphia. The degree of D. D. was conferred on him by the College of New Jersey in 1810, and in the same year he was elected president of Union College in Georgia, a fact which remained unknown even to his family until after his death.
On the organization of the theological seminary at Princeton in 1812 Dr. Alexander was unanimously chosen as the leading professor. As the number of students increased and other professors were added to the faculty, he was enabled to direct his attention more particularly to the department of pastoral and polemic theology, in promoting which, with the general interests of the institution, he labored with zeal and success till his death, a period of nearly forty years.
His powers both for pulpit oratory and polemic disquisition were extraordinary. He was always busy, and from 1829 to 1850 scarcely a number of the Princeton Review appeared without an article from his pen. His style was idiomatic and forcible. With the exception of occasional sermons and contributions to periodicals, he published nothing until he had entered his fifty-second year.
His first work was Outlines of the Evidences of Christianity (1823), which has been translated into various foreign languages and is used as a textbook in Colleges. It was reprinted in London in 1828, and again with a new edition in 1833, accompanied with introductory notes by Rev. John Morison, D.D. This was followed by a Treatise on the Canon of the Old and New Testaments (1826); Lives of the Patriarchs (1835) ; Essays on Religious Experiences (1840) ; History of African Colonization (1846); History of the Log College (1846); History of the Israelitish Nation (1852), and other works. He also contributed largely to periodicals. He left several works in manuscript, of which the Outlines of Moral Science (1852) was pronounced by the Westminster Review to be a “calm, clear stream of abstract reasoning, flowing from a thoughtful, well-instructed mind, without any parade of logic, but with an intuitive simplicity and directness which gives an almost axiomatic force.”
Other posthumous works were Duties and Consolations of the Christian ; Patriarchal Theology ; History of the Presbyterian Church in Virginia ; Biographical Sketches of Distinguished American Clergymen and Alumni of the College of New Jersey; and Church Polity and Discipline.