====The Wicked Heart Set to do Evil====
by Charles Grandison Finney
President of Oberlin College
from "The Oberlin Evangelist" Publication of Oberlin College
Lecture IV
October 22, 1851
Public Domain Text
Reformatted by Katie Stewart
.
Text.--Eccl. 8:11: "Because sentence against an evil work is not executed speedily, therefore the heart
of the sons of men is fully set in them to do evil."
This text manifestly assumes that the present is not a state of rewards and punishments, in which men
are treated according to their character and conduct. This fact is not indeed affirmed, but it is assumed,
as it is also everywhere throughout the Bible. Everybody knows that ours is not a state of present
rewards and punishments; the experience and observation of every man testifies to this fact with
convincing power. Hence it is entirely proper that the Bible should assume it as a known truth. Every
man who reads his Bible must see that many things in it are assumed to be true, and that these are
precisely those things which every man knows to be true, and which none could know more certainly
if God had affirmed them on every page of the Bible. In the case of this truth, every man knows that
he is not himself punished as he has deserved to be in the present life. Every man sees the same thing
in the case of his neighbors. The Psalmist was so astounded by the manifest injustice of things in this
world, as between the various lots of the righteous and of the wicked, that he was greatly stumbled,
"until," says he, "I went into the sanctuary of God; then understood I their end,"
It is also assumed in this passage that all men have by nature a common heart. One general fact is
asserted of them all, and in this way they are assumed to have a common character. "The heart of the
sons of men is fully set in them to do evil." So elsewhere. "God saw that every imagination of the
thoughts of his heart was only evil continually." This is the common method in which God speaks of
sinners in His word. He always assumes that by nature they have the same disposition.
The text also shows what the moral type of the sinner's heart is; "fully set to do evil." But we must
here pause a moment to inquire what is meant in our passage by the term "heart."
It is obvious that this term is used in the Bible in various shades of meaning; sometimes for the
conscience, as in the passage which affirms, "if our heart condemn us, God is greater than our heart,"
and may be expected the more to condemn us; some times the term is used for the intelligence; but
here most evidently for the will, because this is the only faculty of the mind which can be said to be
set -- fixed -- bent, determined upon a given course of voluntary action. The fixes itself upon a chosen course; hence in our text, the will must be meant by the term heart; for
otherwise no intelligible sense can be put upon the passage. But in what direction and to what object
is the will of wicked men fully set? Answer, to do evil. So God's word solemnly affirms.
But, let it be said in way of explanation, this does not imply that men do evil for the sake of the evil
itself; it does not imply that sinning, considered as disobedience to God, is their direct object -- no;
the drunkard does not drink because it is wicked to drink, but he drinks not withstanding it is wicked.
He drinks for the present good it promises -- not for the sake of sinning. So of the man who tells lies.
His object is not to break God's law -- but to get some good to himself by lying; yet he tells the lie
notwithstanding God's prohibition. His heart may become fully set upon the practice of lying
whenever it suits his convenience, and of the good he hopes thus to gain; and it is in vain that God
labors by fearful prohibitions and penalties to dissuade him from his course. So of stealing, adultery,
and other sins. We are not to suppose that men set their heart upon these sins out of love to pure
wickedness; but they do wickedly for the sake of the good they hope to gain thereby.
The licentious
man would perhaps be glad if it were not wicked to gratify his passion; but wicked though it is, he
sets his heart to do it. Adam and Eve ate the forbidden fruit; why? Because they saw it was beautiful,
and they were told it would make them wise; hence, for the good they hoped to gain, and despite of
God's prohibition, they took and ate. I know it is sometimes said that sinners love sin for its own sake,
out of a pure love of sin as sin, simply because it is disobedience to God. With a natural relish, as
wolves love flesh; but this is not true -- certainly not in many cases; but the simple truth is, men do
not set their hearts upon the sin for its own sake, but upon sinning for the sake of the good they hope
to get from it.
Notice particularly now the language -- "heart fully set to do evil." One man is avaricious; he sets his
heart upon getting rich, honestly, if he can, but rich anyway; to get money by fair means if possible,
but be sure and get it. Another is ambitious. The love of reputation fills and fires his soul, and
therefore, perhaps, he becomes very religious--if religion is popular, but altogether selfish, and none
the less so for being so very religious.
Selfishness takes on a thousand forms and types; but each and all are sinful, for the whole mind
should give itself up to serve God and to perform every duty as revealed to the reason. What did Eve
do? Give herself up to gratify her propensity for knowledge, and for the good of self-indulgence. She
consented to believe the lying spirit who told her it was "a tree to be desired to make one wise." This
she thought must be very important. It was also, apparently, good for food, and her appetite became
greatly excited; the more she looked, the more excited she became, and now what should she do? God
had forbidden her to touch it: shall she obey God, or obey her own excited appetite? Despite of God's
command, she ate it. Was that a sin? Many would think it a very small sin; but it was real rebellion
against God, and He could not do otherwise than visit it with His terrific frown!
So everywhere, to yield to the demands of appetite and passion against God's claims, is grievous sin.
All men are bound to fear and obey God, however much self-denial and sacrifice it may cost.
I said that selfishness often assumes a religious type. In the outset the mind may be powerfully
affected by some of the great and stirring truths of the gospel; but it presently comes to take an
entirely selfish view, caring only to escape punishment, and make religion a matter of gain. It is
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist" wonderful to see how in such cases the mind utterly misapprehends the design of the gospel, quite
losing sight of the great fact that it seeks to eradicate man's selfishness, and draw out his heart into
pure benevolence. Making this radical mistake, it conceives of the whole gospel system as a scheme
for indulgences. You may see this exemplified in the view which some take of the imputation of
Christ's righteousness, which they suppose to be reckoned to them while they are living in sin. That is,
they suppose that they secure entire exemption from the penalty of violating law, and even have the
honors and rewards of full obedience while yet they have all the self-indulgences of a life of sin.
Horrible! Were ever Romish indulgences worse than this?
Examine such a case thoroughly and you will see that selfishness is at the bottom of all the religion
there is in it. The man was worldly before and is devout now; but devout for the same reason that he
was worldly. The selfish heart forms alike the basis of each system. The same ends are sought, and
sought in the same spirit; the moral character remains unchanged. He prays perhaps; but if so, he asks
God to do some great things for him, to promote his own selfish purposes. He has not the remotest
idea of making such a committal of himself to God's interests, and having no interests other than
God's to serve at all.
To illustrate this point, let us suppose that a parent should say to his children--"I will give you my
property if you will work with me, and truly identify your interests with mine; and if you are not
willing to do this, I shall disinherit you." Now some of the children may take a perfectly selfish view
of this offer, and may say within themselves--Now I will do just enough for father to get his money; I
will make him think that I am very zealous for his interests, and I will do just enough to secure the
offered rewards; but why should I do any more?
Or suppose the case of a human government which offers rewards to offenders on condition of their
returning to obedience. The real spirit of the offer goes the length of asking the sincere devotion of
their hearts to the best good of the government. But they may take a wholly selfish view of the case,
and determine to accept the proposal only just far enough to secure the rewards, and only for the sake
of the rewards. The Ruler wants and expects the actual sympathy of their hearts--their real good-will;
and this being given, would love to reward them most abundantly; but how can He be satisfied with
them if they are altogether selfish?
Now a man may be as selfish in praying as in stealing, and even far more wicked; for he may more
grievously mock God, and more impiously attempt to bribe the Almighty to subserve his own selfish
purposes. As if he supposed he could make the Searcher of hearts his own tool; he may insolently try
to induce Him to play into his own hands, thus may most grievously tempt Him to His face.
But the text affirms that the heart of men is fully set in them to do evil." Perhaps some of you think
otherwise; you don't believe in such depravity. O, says that fond mother, I think my daughter is
friendly to religion. Do you think she is converted? O no, not converted, but I think she is
friendly;--she feels favorably towards religion. Does she meet the claims of God like a friend to His
government and to His reputation? I can not say about that. Ask her to repent and what does she say?
She will tell you she cannot.
How striking the fact that you may go through the ranks of society and you will meet almost
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
everywhere with this position;--the sinner says--"I cannot repent--I cannot believe." What is the
matter? Where is the trouble? Go to that daughter, thought to be so friendly to religion;--she is so
amiable and gentle that she can not bear to see any pain inflicted;--but mark;--present to her the
claims of God and what does she say? I cannot; no I cannot obey God in one of His demands, I cannot
repent of my sin she says. But what is it to repent, that this amiable lady, so friendly to religion withal,
should be incapable of repenting? What is the matter: Is God so unreasonable in His demands that He
imposes upon you things quite impossible for you to do? Or is it the case that you are so regardless of
His feelings and so reckless of the truth that for the sake of self-justification, you will arraign Him on
the charge of the most flagrant injustice, and falsely imply that the wrong is all on His side and none
on yours? Is this a very amiable trait of character in you? Is this one of your proofs that the human
heart is not fully set to do evil?
You cannot repent and love God! You find it quite impossible to make up your mind to serve and
please God! What is the matter? Are there no sufficient reasons apparent to your mind why you
should give up your heart to God? No reasons? Heaven, earth, and hell may all combine to pour upon
you their reasons for fearing and loving God, and yet you cannot! Why? Because your heart is fully
set within you to do evil rather than good. You are altogether committed to the pleasing of self. Jesus
may plead with you--your friends may plead; heaven and hell may lift up their united voices to plead,
and every motive that can press on the heart from reason, conscience, hope and fear, angels and
devils, God and man, may pass in long and flashing array before your mind--but alas, your heart is so
fully set to do evil that no motive to change can move you. What is this cannot! Nothing less or more
than a mighty will not!
That amiable lady insists that she is not much depraved. O no, not she. She will not steal! True, her
selfishness takes on a most tender and delicate type. She has most gushing sensibilities; she cannot
bear to see a kitten in distress;--but what does she care for God's rights? What for the rights of Jesus
Christ? What does she care for God's feelings? What does she care for the feelings and sympathies of
the crucified Son of God? Just nothing at all. What then are all her tender sensibilities worth? Doves
and kittens have even more of this than she. Many tender ties has she, no doubt, but they are all under
the control of a perfectly selfish heart
Mother Eve too was most amiable. Indeed she was a truly pious woman before she sinned -- and
Adam no doubt thought she could be trusted everywhere; -- but mark how terribly she fell! So her
daughters. Giving up their hearts to a refined selfishness, they repel God's most righteous claims, and
they are fallen!
So go through all the ranks of society and you see the same thing. Go to the pirate ship, the captain
armed to the teeth and the fire of hell in his eye; -- ask him to receive an offered Savior and repent of
his sins, and he gives the very same answer as that amiable daughter does -- he cannot repent. His
heart too is so fully set within him to do evil that he cannot get his own consent to turn from his sins
to God.
O this horrible committal of the heart to do evil! It is the only reason why the Holy Ghost is needed to
change the sinner's heart. But for this you would no more need the Holy Ghost than an angel of light
does. O how fearfully strong is the sinner's heart against God! Just where the claims of God come in
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
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he seems to have almost an omnipotence of strength to oppose and resist! The motives of truth may
roll mountain high and beat upon his iron heart, yet see how he braces up his nerves to withstand
God! What can he not resist sooner that submit his will to God!
Another thing lies in this text, incidentally brought out, -- assumed but not affirmed; -- viz. that
sinners are already under sentence. The test says, "Because sentence is not executed speedily,"
implying that sentence is already passed and only waits its appointed time for execution. You who
have attended courts of justice know that after trial and conviction next comes sentence. The culprit
takes his seat in the criminal's bench. The judge arises - all is still as death; -- he reviews the case, and
comes shortly to the solemn conclusion; -- you are convicted by this court of the crime alleged, and
now you are to receive your sentence. Sentence is then pronounced.
After this solemn transaction, execution, is commonly deferred for a period longer or shorter
according to circumstance. The object may be either to give the criminal opportunity to secure a
pardon, or if there be no hope of this, at least to give him some days or weeks for serious reflection in
which he may secure the peace of his soul with God. For such reasons, execution is usually delayed.
But after sentence, the case is fully decided. No further doubt of guilt can interpose to affect the case;
the possibility of pardon is the only remaining hope. The awful sentence seals his doom -- unless it be
possible that pardon may be had, That sentence -- how it sinks into the heart of the guilty culprit! "you
are now," says the judge, "remanded to the place from whence you came; there to be kept in irons,
under close confinement, until the day appointed; -- then to be taken forth from your prison between
the hours of ten and twelve as the case may be, and hung by the neck until you are dead. And may
God have mercy on your soul!"
The sentence has passed now -- the court have done their work; it
only remains for the sheriff to do his as the executioner of justice -- and the fearful scene closes.
So the Bible represents the case of the sinner. He is under sentence, but his sentence is not executed
speedily. Some respite is given. The arrangements of the divine government require no court, no jury;
-- the law itself says -- "the soul that sinneth, it shall die;" "Cursed is every one that continueth not in
all the things written in the book of the law to do them;" so that the mandate of the law involves the
sentence of law on every sinner -- a sentence from which there can be no escape and no reprise except
by a pardon. What a position is this for the sinner!
But next consider another strange fact. Because sentence is not executed speedily; because there is
some delay of execution; -- because Mercy prevails to secure for the condemned culprit a few days'
respite, so that punishment shall not tread close on the heels of crime, therefore "the heart of the sons
of men is fully set in them to do evil." How astounding! What a perversion and abuse of the gracious
design of the King in granting a little respite from instant execution!
Let us see how it would look in the case of our friend or neighbor. He has committed a fearful crime,
he is arrested, put on trial, convicted, sentenced, handed over to the sheriff to await the day and hour
of his execution. The judge says -- I defer the execution that you may have op
flatter yourself upon his mercy; don't flatter yourself that there can be any other refuge.
Now suppose this man begins--" I have done nothing --just nothing at all. I am simply a martyr to
truth and justice! At all events, I have done nothing very bad--nothing that any government ought to
notice. I don't believe I shall be sentenced--(the man is condemned already!) I shall live as long as the
best of you. So he sets himself to making excuses. He goes to work as if he was preparing for a trial,
and as if he expected to prove his innocence before the court. Nay, perhaps he even sets himself to
oppose and curse the government, railing at its laws and at its officers, deeming nothing too bad to say
of them, indulging himself in the most outrageous opposition, abusing the very men whose mercy has
spared his forfeited life! How would all men be shocked to see such a case--to see a man who should
so outrage all propriety as to give himself up to abuse the government whose righteous laws he had
just broken and then whose clemency he had most flagrantly abused! Yet this text affirms first this to
be the case of the sinner, and all observation sustains it.
You have seen it acted over ten thousand
times; you can look back and see it in your own case. You know it is all true--fearfully, terribly true.
If it were in some striking, awful manner revealed to you this night that your soul is damned, you
would be thunder-struck. You do not believe the simple declaration of Jehovah as it stands recorded
on the pages of the Bible. You are continually saying to yourself--I shall not be condemned at last--I
will venture along. I will dare to tempt His forbearance yet. I do not at all believe He will send me to
hell. At least I will venture on a season longer and turn about by and by if I find it quite advisable--but
at present why should I fear to set my heart fully in the way God has forbidden?
Where will you find a parallel to such wickedness? Only think of a state of moral hardihood that can
abuse God's richest mercies--that can coolly say--God is so good that I will abuse Him all I can;--God
loves me so much that I shall venture on without fear to insult Him and pervert His long-suffering to
the utmost hardening of my soul in sin and rebellion!
Let each sinner observe--the day of execution is really set. God will not pass over it. When it arrives,
there can be no more delay. God waits not because He is in doubt about the justice of the
sentence--not because His heart misgives Him in view of its terrible execution; but only that He may
use means with you and see if He cannot persuade you to embrace mercy. This is all;--this is the only
reason why judgment for a long time has lingered and the sword of justice has not long since smitten
you down.
Here is another curious fact. God has not only deferred execution, but at immense cost has provided
means for the safe exercise of mercy. You know it is naturally a dangerous thing to bestow
mercy--there is so much danger lest it should weaken the energy of law and encourage men to trample
it down in hope of impunity. But God has provided a glorious testimony in favor of law, going to
show that it is in His heart to sustain it at every sacrifice. He could not forgive sin until His injured
and insulted law is honored before the universe. Having done all this in the sacrifice of His own Son
on Calvary, He can forgive without fear of consequences, only provided that each candidate for
pardon shall first be penitent.
Now therefore, God's heart of mercy is opened wide and no fear of evil consequences from gratuitous
pardons disturbs the exercise of mercy. Before atonement, Justice stood with brandished sword,
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
demanding vengeance on the guilty; but by and through atoning blood, God rescued His law from
peril--He lifted it up from beneath the impious foot of the transgressor, and set it on high in safety and
glory; and now opens wide the blessed door of mercy. Now He comes in the person of His Spirit and
invited you in. He comes to your very heart and room, sinner, to offer you the freest possible pardon
for all your sin. Do you hear that gentle rap at your door? "Behold, I stand at the door and knock; if
any man hear My voice and open the door, I will come in to him and sup with him, and he with Me."
Look at those hands. Have they not been pierced?
Do you know those hands? Do you know where
they have been to be nailed through and through? Mark those locks wet with the dew. Ah, how long
have they been kept without in waiting for the door to open! Who is it that comes? Is it the sheriff of
justice? Has he come with his armed men to drag you away to execution? Oh no, no; but One comes
with the cup of mercy in His hands; He approaches your prison-gate, His eye wet with the tear of
compassion, and through the diamond of your grate He extends that cup of mercy to your parched
lips. Do you see that visage, so marred more than any man's--and are you only the more fully set to do
evil? Ah, young man! alas, young woman! is such your heart towards the God of mercy? Where can
we find a parallel to such guilt? Can it be found anywhere else in the universe but in this crazy world?
The scenes and transactions of earth must excite a wonderful interest in heaven. Angels desire to look
into these things. O how the whole universe looks on with inquisitive wonder to see what Christ has
done, and how the sinners for whom He has suffered and done all, requite His amazing love! When
they see you set your heart only the more fully to do evil, they stand back aghast at such unparalleled
wickedness! What can be done for such sinners but leave them to the madness and doom of their
choice?
God has no other alternative. If you will abuse Him, He must execute His law, and its fearful sentence
of eternal death. Suppose it were a human government and a similar state of facts should occur; who
does not see that government might as well abdicate at once as forbear to punish? So of God.
Although He has no pleasure in the sinner's death, and although He will never slay you because He
delights in it, yet how can He do otherwise that execute His law if He would sustain it? And how can
He excuse Himself for any failure in sustaining it? Will you stand out against Him, and flatter yourself
that He will fail of executing His awful sentence upon you? Oh, sinner, there is no possibility that you
can pass the appointed time without execution. Human laws may possibly fail of execution: God's
laws can fail never! And who is it that says--"their judgment now of a long time lingereth not, and
their damnation slumbereth not?"
REMARKS.
1. Let me ask professors of religion--Do you think you believe these truths? Let me suppose that here
is a father and also a mother in this house, and you have a child whom you know and admit to be
under sentence of death. You don't know but this is the very day and hour set for his execution. How
much do you feel? Does the knowledge and belief of such facts disturb your repose? Now your theory
is that the case of your children is infinitely worse than this.
A death eternal in hell you know must be far more awful than any public execution on earth. If your
own son were under sentence for execution on earth, how would you feel? Professing to believe him
under the far more awful sentence to hell, how do you in fact feel?
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
But let us spread out this case a little. Place before you that aged father and mother. Their son went
years ago to sea. Of a long time they have not seen him nor even heard a word from him. How often
have their troubled minds dwelt on his case! They do not know how it fares with him, but they fear
the worst. They had reason to know that his principles were none too well fixed when he left home,
and they are afraid he has fallen into worse and still worse society until it may be that he has become
a bold transgressor. As they are talking over these things and searching from time to time all the
newspapers they can find to get, if they can, some clue to their son's history, all at once the door bell
rings; a messenger comes in and hands a letter; the old father takes it, breaks the seal--reads a word
and suddenly falls back in his seat, the letter drops from his hand;--Oh he can't read it! The mother
wonders and inquires; she rushes forward and seizes the fallen letter;--she reads a word and her heart
breaks with agony. What's the matter?
Their son is sentenced to die, and he sends to see if his father
and mother can come and see him before he dies. In early morning they are off. The sympathizing
neighbors gather round; all are sorrowful, for it is a sad thing and they feel it keenly. The parents
hasten away to the prison, and learn the details of the painful case. They see at a glance that there can
be no hope of release but in a pardon. The governor lives near, they rush to his house--but sad for
them--they find him stern and inexorable. With palpitating hearts and a load on their aching bosoms,
they plead and plead, but all seems to be in vain. He says, Your son has been so wicked and has
committed such crimes he must be hung. The good of the nation demands it and I cannot allow my
sympathies to overrule my sense of justice and my convictions of the public good. But agonized
parents must hold on. O what a conflict in their minds! How the case burns upon their hearts! At last
the mother breaks out. Sir, are you a father? Have you a son? Yes, one son. Where is he? Gone to
California. How long since you heard from him? Suppose he too should fall! Suppose you were to
feel such grief's as ours, and have to mourn over a fallen son! The governor finds himself to be a
father. All the latent sensibilities of the father's heart are roused within him. Calling to his private
secretary, he says, make out a pardon for their son! O what a flood of emotions they pour out!
All this is very natural. No man deems this strange at all.
But right over against this, see the case of the sinner, condemned to an eternal hell. If your spiritual
ears were opened, you would hear the chariot wheels rolling--the great Judge coming in His car of
thunder; you would see the sword of Death gleaming in the air and ready to smite down the hardened
sinner. But hear the professedly Christian father pray for his ungodly son. He thinks he ought to pray
for him once or twice a day, so he begins; but ah, he has almost forgot his subject. He hardly knows or
thinks what he is praying about. God says, pray for your dying son! Lift up your cries for him while
yet Mercy lingers and pardon can be found. But alas! Where are the Christian parents that pray as for
a sentenced and soon-to-be-executed son! They say they believe the Bible, but do they? Do they act as
if they believed the half of its awful truths about sentenced sinners ready to go down to an eternal
hell? Yet mark--as soon as they are spiritually awake, then how they feel! And how they act!
What ails that professor who has no spirit of prayer and no power with God? He is an infidel! What,
when God says he is sentenced to die and His angel of death may come in one hour and cut him down
in his guilt and sin, and send his spirit quick to hell, and yet the father or the mother have no feeling in
the case? They are infidels; they do not believe what God has said.
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
2. Yet make another supposition. These afflicted parents have gone to the governor; they have poured
out their griefs before him and have at last wrenched a pardon from his stern hands. They rush from
his house towards the prison, so delighted that they scarcely touch the ground; coming near they hear
songs of merriment, and they say, how our son must be agonized with company and scenes so
unsuited and so uncongenial! They meet the sheriff. Who, they ask, is that who can sing so merrily in
a prison? It is your own son. He has no idea of being executed; he swears he will burn down the
governor's house; indeed he manifests a most determined spirit, as if his heart were fully set on evil.
Ah, say they; that is distresing; but we can subdue his wicked and proud heart. We will show him the
pardon and tell him how the governor feels. We are sure this will subdue him. He cannot withstand
such kindness and compassion.
They come to the door; they gain admittance and show him the pardon. They tell him how much it has
cost them and how tenderly the governor feels in the case. He seizes it, tears it to pieces and tramples
it under his feet! O, say they, he must be deranged! But suppose it is only depravity of the heart, and
they come to see it and know that such must be the case. Alas, they cry, this is worst of all! What! not
willing to be pardoned--not willing to be saved! This is worse than all the rest. Well, we must go to
our desolate home. We have done with our son! We got a pardon for him with our tears, but he will
not have it. There is nothing more that we can do.
They turn sadly away, not caring even to bid him farewell. They go home doubly saddened--that he
should both deserve to die for his original crimes, and also for his yet greater crime of refusing the
offered pardon.
The day of execution comes; the sheriff is on hand to do his duty; from the prison he takes his culprit
to the place of execution; the multitude throng around and follow sadly along; suddenly a messenger
rushes up to say to the criminal--You have torn in pieces one pardon--but here is yet one more; will
you have this? With proud disdain he spruns even this last offer of pardon! And now were are the
sympathies of all the land? Do they say, how cruel to hang a young man, and for only such a crime?
Ah, no; no such thing at all. They see the need of law and justice; they know that law so outraged
must be allowed to vindicate itself in the culprit's execution. And now the sheriff proclaims--"Just
fifteen minutes to live;"--and even these minutes he spends in abusing the governor, and insulting the
majesty of law.
The dreadful hour arrives, and its last moment--the drop falls; he trembles a minute under the grasp of
Death, and all is still forever! He is gone and Law has been sustained in the fearful execution of its
sentence. And all the people feel that this is righteous. They cannot possibly think otherwise. Even
those aged parents have not a word of complaint to utter. They approve the governor's course; they
endorse the sentence. They say, we did think he would accept the pardon! But since he would not, let
him be accursed.! We love good government, we love the blessings of law and order in society more
than we love iniquity and crime. He was indeed our son, but he was also the son of the devil!
3. But let us attend the execution of some of these sinners from our own congregation You are sent for
to come out for execution. We see the messenger; we hear the sentence read,--we see that your fatal
hour has come. Shall we turn and curse God? No, NO! We shall do no such thing. When your drop
falls, and you gasp, gasp, and die--and your guilty, terror-stricken soul goes wailing down the sides of
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
the pit, shall we go away to complain of God and of His justice? No! Why not? Because you might
have had mercy, but you would not. Because God waited on you long, but you only became in heart
more fully set to do evil. The universe look on and see the facts in the case; and with one voice that
rings through the vast arch of heaven, they cry--"Just and righteous are Thou in all Thy ways, Thou
most Holy Lord God!"
Who says, this is cruel? What! Shall the universe take up arms against Jehovah? No. When the
universe gather together around the great white throne, and the dread sentence goes forth--"Depart,
accursed;" and away they move in dense and vast masses as if old ocean had begun to flow off--down,
down, they sink to the depths of their dark home; but the saints with firm step yet solemn heart
proclaim--"God's law is vindicated; the insulted majesty of both Law and Mercy is now upheld in
honor, and all is right!"
Heaven is solemn, but joyful; saints are solemn, yet they cannot but rejoice in their own glorious
Father. See the crowds and masses as they move up to heaven. They look back over the plains of
Sodom and see the smoke of her burning ascend up like the smoke of a great furnace. But they
pronounce it just, and have not one word of complaint to utter.
4. To the yet living sinner, I have it to say today that the hour of your execution has not yet arrived.
Once more the bleeding hand offers Mercy's cup to your lips. Think a moment;--your Savior now
offers you mercy. Come, O come now and accept it.
What will you say? I'll go on still in my sins? Then all we can say is that the bowels of divine love are
deeply moved for you--that God has done all to save you that He wisely can do; God's people have
felt a deep and agonizing interest in you and are ready now to cry, How can we give them up? But
what more can we do--what more can even God do? With bleeding heart and quivering lip has Mercy
followed you. Jesus Himself said--"How often would I have gathered you--O Jerusalem, Jerusalem!
How often I would have saved you, but ye would not." Shall Jesus behold and weep over you,and say,
"O that thou hadst known, even thou in this thy day--but now it is hidden from thine eyes." What, O
dying sinner, will you say? Shall not your response be--"It is enough--I have dashed away salvation's
cup long and wickedly enough--you need not say another word. O that bleeding hand! Those weeping
eyes! Is it possible that I have withstood a Savior's love so long? I am ready to beg for mercy now;
and I rejoice to hear that our God has a father's heart."
He knows you have sinned greatly and grievously, but O, He says--My compassions have been
bleeding and gushing forth towards you these many days. Will you close in at once with terms of
mercy and come to Jesus? What do you say?
Suppose an angel comes down, in robes so pure and so white; unrolls his papers,and produces a
pardon in your name, sealed with Jesus' own blood. He opens the sacred book and reads the very
passage which reveals the love of God, and asks you if you will believe and embrace it? What will do
do?
And what shall I say to my Lord and Master? When I come to report the matter, must I bear my
testimony that you would not hear? When Christ comes so near to you, and would fain draw you close
The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
to His warm heart, what will you do? Will you still repeat the fatal choice, to spurn His love and dare
His injured justice?
GLOSSARY
of easily misunderstood terms as defined by Mr. Finney himself.
Compiled by Katie Stewart
Complacency, or Esteem: "Complacency, as a state of will or heart, is only benevolence
modified by the consideration or relation of right character in the object of it. God, prophets,
apostles, martyrs, and saints, in all ages, are as virtuous in their self-denying and untiring
labours to save the wicked, as they are in their complacent love to the saints." Systematic
Theology (LECTURE VII). Also, "approbation of the character of its object. Complacency is
due only to the good and holy." Lectures to Professing Christians (LECTURE XII).
1.Disinterested Benevolence: "By disinterested benevolence I do not mean, that a person who is
disinterested feels no interest in his object of pursuit, but that he seeks the happiness of others
for its own sake, and not for the sake of its reaction on himself, in promoting his own
happiness. He chooses to do good because he rejoices in the happiness of others, and desires
their happiness for its own sake. God is purely and disinterestedly benevolent. He does not
make His creatures happy for the sake of thereby promoting His own happiness, but because He
loves their happiness and chooses it for its own sake. Not that He does not feel happy in
promoting the happiness of His creatures, but that He does not do it for the sake of His own
gratification." Lectures to Professing Christians (LECTURE I).
2.Divine Sovereignty: "The sovereignty of God consists in the independence of his will, in
consulting his own intelligence and discretion, in the selection of his end, and the means of
accomplishing it. In other words, the sovereignty of God is nothing else than infinite
benevolence directed by infinite knowledge." Systematic Theology (LECTURE LXXVI).
3.Election: "That all of Adam's race, who are or ever will be saved, were from eternity chosen by
God to eternal salvation, through the sanctification of their hearts by faith in Christ. In other
words, they are chosen to salvation by means of sanctification. Their salvation is the end- their
sanctification is a means. Both the end and the means are elected, appointed, chosen; the means
as really as the end, and for the sake of the end." Systematic Theology (LECTURE LXXIV).
4.Entire Sanctification: "Sanctification may be entire in two senses: (1.) In the sense of present,
full obedience, or entire consecration to God; and, (2.) In the sense of continued, abiding
consecration or obedience to God. Entire sanctification, when the terms are used in this sense,
consists in being established, confirmed, preserved, continued in a state of sanctification or of
entire consecration to God." Systematic Theology (LECTURE LVIII).
5.Moral Agency: "Moral agency is universally a condition of moral obligation. The attributes of
moral agency are intellect, sensibility, and free will." Systematic Theology (LECTURE III).
6.Moral Depravity: "Moral depravity is the depravity of free-will, not of the faculty itself, but of
its free action. It consists in a violation of moral law. Depravity of the will, as a faculty, is, or
7.The Wicked Heart Set to do Evil Text by Charles G. Finney from "The Oberlin Evangelist"
would be, physical, and not moral depravity. It would be depravity of substance, and not of free,
responsible choice. Moral depravity is depravity of choice. It is a choice at variance with moral
law, moral right. It is synonymous with sin or sinfulness. It is moral depravity, because it
consists in a violation of moral law, and because it has moral character." Systematic Theology
(LECTURE XXXVIII).
Human Reason: "the intuitive faculty or function of the intellect... it is the faculty that intuits
moral relations and affirms moral obligation to act in conformity with perceived moral
relations." Systematic Theology (LECTURE III).
8.Retributive Justice: "Retributive justice consists in treating every subject of government
according to his character. It respects the intrinsic merit or demerit of each individual, and deals
with him accordingly." Systematic Theology (LECTURE XXXIV).
9.Total Depravity: "Moral depravity of the unregenerate is without any mixture of moral
goodness or virtue, that while they remain unregenerate, they never in any instance, nor in any
degree, exercise true love to God and to man." Systematic Theology (LECTURE XXXVIII).
10.Unbelief: "the soul's withholding confidence from truth and the God of truth. The heart's
rejection of evidence, and refusal to be influenced by it. The will in the attitude of opposition to
truth perceived, or evidence presented." Systematic Theology (LECTURE LV).
[[Category:Satan]]