The Deceitfulness of the Heart
The heart is deceitful above all things.
I. In what is here said concerning the deceitfulness of the human heart, it is supposed that there are MANY OTHER THINGS IN THE WORLD DECEITFUL: and very little experience is sufficient to convince us that the supposition is not without ground.
1. Men are deceivers. There is no man so wary and cautious in his dealings with his fellow-creatures, but he has found himself, at one time or other, over-reached. In all matters of exchange, buying and selling, lending money and paying it, labour and the remuneration for labour, there is generally a trial of skill on each side, which shall get the better of the other; and if their respective claims are finally adjusted, and they come to a fair agreement, it is rather because one is not an overmatch for the other, than because they msh that each should have his due. Fraud is not confined to the lower orders of men: great men also can be great deceivers: they make promises, and excite expectations; and when the time of fulfilment is come, it turns out that they meant nothing. Such is the state of things in society. The arm of brutal force being tied up by law, men endeavour to satisfy their greedy appetites by practising deceits.
2. There are other things in the world that deceive, but not intentionally, such as riches, and PLEASURE, and honour. They never promise any thing: but we will have it that they do. We will give them a name, which, though they disown it, we obstinately persist in giving: and we continue calling them by their wrong names, and reasoning from fictitious premises; till, finding ourselves mistaken in the end, we call them deceivers.
In this sense, Riches deceive. We imagine that riches will do every thing for us; and fancy that he that has wealth equal to his wishes, is in want of nothing. Yet riches can take to themselves ivhigs and fly away; and leave their possessor with more wants than at first, and less ability lo supply them. Or if they remain
with him, it is seldom seen that he is happier than before, if so much so. Our desires multiply with the means of gratifying them; so that the rich man does not so much tai?;te new pleasures, as provide for new wants.
3. There are some things that deceive us, which are neither in their nature fallacious, nor such as we wish to be deceived about — things in which we mistake through the defectiveness of our judgment: for instance, the providence OF GOD. We expect that he will act in some particular way, not considering that he may have ends in view which are entirely unconnected with us, or with any thing that we have heard: so we often find that he acts quite otherwise than we expected, and we are in consequence deceived.
From a similar source, namely, our im.perfection, arise those frequent disappointments which we meet with in our projects: our unwieldy schemes, in the course of time, come to nothing, because, with all our sagacity, we know nothing of the future. Hence also we form erroneous opinions of others: we have thought highly of some, whom we now know we are deceived in: we have condemned others, whom time has proved to be upright persons and out best friends. So liable are we lo be imposed upon by appearances!
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11. But let all outward things deceive us in what form or to what extent they may, A MAN’S OWN HEART OUTDOES THEM ALL IN DUPLICITY.
1. The HEART IS ONE Of THE THINGS THE
LEAST KNOWN AMONG MEN. God haS glvCn
them some account of it, and they profess to believe the Word of God without reservation; but they hesitate to give their assent to all that is said against the Heart. The course of things in the world corroborates the divine testimony concerning our depravity: wickedness generally prevails: general wickedness can be only the aggregate of the wickedness of each individual; and each individual crime must be owing to something within him: thus legitimate reasoning conducts us to the depravity of the heart. Yet men will not admit the conclusion, though they acknowledge the premises; except, indeed, they can do it without implicating themselves. Thus it is often remarked that such a man must have a bad heart who could act in such a way; but they will not allow that their own bad actions must be owing to some evil in their hearts.
As men, in general, are ignorant of their depravity, so each man is blind to his own particular failings; that is, to a paticular propensity of the heart which seems its most prominent feature, and characterizes the man. Other men can see when we are covetous, but we cannot see it ourselves.
Sometimes, however, we do believe what men say of us; and that is, when they flatter us. At such times, the heart succeeds so completely in hiding our defects from us, that we can believe any thing that is said in our praise. There is reason to think, that each man is naturally sunk into such a depth of absurdity as to believe, after comparing himself with others, and making allowances for the disadvantages attending his situation and circumstances, that the overplus of merit rests solely with himself.
It is humiliating to find what a deficiency of self-knowledge there is in others, who, of all men in the world, ought to know themselves best — those whom God, by his grace, hath called to knowledge and virtue.
This self-deception appears in many of our habits and opinions. We judge one another uncharitably; often unmercifully. Looking to the right hand and to the left of the Church of God, we observe how foolish is this, and how wrong is that: not considering, that what others do, they may do to the Lord, as well as Me who leave it undone; and, that what they leave undone, they do it so to the Lord, as well afi we who (Jo it (Rom. xiv. 6). We are not now speaking of the sin of judging; but rather of the deceitfulness of the heart, in not letting us see the sinfulness of a censorious temper. We acknowledge that we must not judge, lest we be judged: yet we are always doing it — why? because we are so abominably proud: there is a secret belief that though it would be wrong in others to judge, we are privileged to do so, from ojir knowledge and general correctness.
The heart is never more deceitful, than in the report which it gives of our progress in Christian Virtues.
It tells us, for instance, that we have Zeal; which zeal is often no other than bitterness and ill temper. We are violent against the misconduct of others; not because they have sinned against God, but because they trouble and interfere with ourselves. We are zealous for Christ, and the spread of his Gospel; but cannot rejoice if the work be not done by ourselves and friends: nay, are often so wicked as to wish the work may not be done at all, if it cannot be done in our own way. Now if our zeal is of this nature, it is evidently pure worldliness. It is possible, nay, its very easy, for our religious attachments to bf come in time so confined, that we shall seek the good of those of our own communion, with no higher motive than men seek to aggrandize their families and connections; and, consequently, without any exercise of grace at all: yet our hearts will be telling us all the while that we are zealous for God.
We often think that we have Love, when we have none. If ye love them which love you, what thank have ye? (Luke vi. 32). If we can love those only who think with us, we do no m,ore than every worldly man does: all friendships are formed in this way: similarity of sentiments, in politics or literature, brings men together — leaves no room for dissention — and is a reciprocal acknowledgement of each other’s discernment. But Christian Love is quite another thing: it needs not the impulse of selfish motives, but feels the attractive influence of the object: it cares not where that object exists: if there be any thing truly lovely in persons who even despise and ill [treat us, we shall love it in spite of all: we shall open our way to the pearl, in spite of the tenacity of the shell. If this be Love, how little of it exists! yet all lay claim to it: they must therefore deceive themselves.
There are other graces which we seem to see in ourselves, and are mistaken. Religious considerations sometimes appear so pleasant to US, that our hearts are full, and we speak to all of the Happiness of Religion. This we suppose nnist be Christian Experience — this is the Joy and Peace promised to the saints: which joy is more to be suspected than any other. It is very often no more than the animal spirits, elevated by something that pleases Self; and merely taking a tinge, a slight colouring, from religion. Rejoice in tribulation, with a sick and dying body, destitute of friends, temporal comforts, and all other aids to cheerfulness; or rejoice when your will is contradicted, and you are put to great inconvenience — and we will readily gTant that your joy is genuine: but, in most other cases, it is very much to be suspected.
The heart very often makes use of the Bodily Constitutions of men, to impose upon them. Many give themselves credit for being humble and sober, because the constitution, being naturally sedate, has no tendency to lead them into excesses to which ardent tempers are prone. Others impetuously carry all before them, and despise the rest for want of zeal; whereas their ow n zeal is no more than the heat of their blood. If we would take the measure of our progress in those tempers lo which our natural constitutions are most averse, we should more justly appreciate our real cha-THE DECEITF UL ESS OF THE HEART. 107
meter. It is by pursuing the opposite method, that we fall into mistakes.
Thus are saints, as well as sinners, greatly deceived in many important particulars. Now no outward things practise fraud upon us. In the creation of God, there is nothing which is not subjected to rules, by virtue of which all things continue as they were from the creation: above all, God’s Word remains the standard of truth: yet we are constantly deceived. It is evident, therefore, that there is a principle of delusion within — the Heart must be a deceiver.
2. We have next to shew that the Heart is deceitful above all thllgs.
Powers of deceit may be estimated in various ways; but chiefly, like other powers, by the effects which they are able to produce Deeper policy is necessary to defraud a man of his estate, than to deprive him of his garment; and deeper still, to change a dynasty Now the heart, if left quietly to weave its own web, will never leave off till it brings out death: nothing less than the everlasting ruin of both body and soul is the result of its machinations, if it be allowed to complete them. Men exhaust their powers of invective against the enemy of our nation, and stand aghast at the unexampled success of his plans; but they have within their own breasts a fe more insi- (iious; one, whose scheme, if matured, will bringupon them far more extensive mischiefs. For what can the craftiest politicians of this world do, but alter somewhat of the form of things, and vary what God intended should be varied? But the operations of the heart are connected with the destinies of eternity: if it fail, the soul may dwell with the angels, itself a companion for them: if it succeed, the soul sinks to hell, to be for ever with the devils. And all this it does purely by fraud! The potentates of the earth find Power, either actually brought into action or exhibited to intimidate, necessary to the execution of their schemes; but the heart uses no instrument but Deceit. When the soul is lost, it does not fall the victim of violence, but goes as a willing subject.
If the heart did not practise its deceits to the extent that it does, if it deceived us no more than other things do, it deserves to be called the Chief Deceiver, for being able to do before our own eyes that for which others require distance and concealment. It is certainly more uncommon, when we mistake the character of persons whom we live with, whom we converse with from day to day, whom we have known for years and observed in a great variety of situations, than the character of those who seldom come under our notices persons who can wear a mask in such circumstances, and not be discovered, are certainly finished hypocrites. What then must we think of the Heart, which we have always with us, and may inspect when we please? The occurrence of outward events is not necessary in order to put it into a new position, so as to enable us to view it in a different aspect. We can suppose cases; and imaginary circumstances will be almost as true a list of the state of the heart, as real. Thus we have abundant means of discovering its bent and purposes: yet, after all, it remains in a great measure unknown.
The Word of God is given to us, to serve as a rule to shew the heart’s obliquities — a line to fathom its depths — a clue to guide us through its labyrinths — a fire to try its nature: yet it remains unknown!
The Word of God puts us on our guard against the deceiver: it has given it a stigma, that we may learn it: it mentions some of its wiles; holds up, as warnings, persons who have been duped; and roundly asserts that he that trusteih his oivii heart is a fool (Prov. xxviii. 26). Other deceivers, if they found the ground thus pre-occupied and measures taken for their reception, would despair of attempting any thing with success; but the heart sports in its own (ieceivinys: it lays its plots at leisure, and is confident of escaping detection. Surely in vain the net is spread in the sight of any bird (Prov. i. 7). The silly animal sees what is doing, yet flies as soon as possible into danger. Thus it is with man. He seems bereft of reason when the heart exerts its influence: so superior is its skill and ingenuity, and so irresistible its fascinations.
It is still more extraordinary, that, after we ourselves have had trial of the falsehood and treachery of our own hearts, as well as been warned of what others have suffered in this way, we should still listen with credulity to its tales. In other cases, when any one has imposed upon us and is detected, we have done with him; or, if future intercourse be necessary, we take care to remember what sort of person we have to deal with. But the heart may deceive as often as it will, and we still continue to trust it.
Sometimes, however, we determine, in good earnest, to examine the heart: we are resolved to call it to account — to remain in ignorance no longer. We begin; not many minutes pass before we find ourselves thinking of something else, as remote from what was to be the subject of our thoughts, as the East is from the West: with such quickness and dexterity does
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the heart produce something to amuse us, when we are seriously proceeding to business! We recollect ourselves, and go back to the work: the heart now begins to recommend delay: the proposed examination will take up time, and requires leisure: if we are in the city, we must wait till we are in the country: if surrounded by friends, we must stay till left more to ourselves: books must be read, and judicious friends consulted: no serious evil, it is conceived, will result from thus deferring the work for a season; for time will be adding to our knowledge, and we shall be more capacitated for a work of this nature.
The heart has all the deceitfulness of a tradesman whose affairs are involved; and for the same reason: it knows that if its true state be once known, its credit and influence are gone. The tradesman, whose affairs are in confuKion, is averse to nothing so much as balancing accounts and settling them: he will have a thousand reasons to produce, why it had better not be done just now: certain accounts must be called in — letters written — such and such persons seen before the thing can be done; and, all the while, he has no intention of bringing matters to an issue — he is merely gaining time: if one look into his books, there appears nothing but
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confusion — things omitted that ought to have been set down, and things standing that ought to have been crossed. Thus, when we take a first view of the heart, all is chaos and disorder: it is a thing unfolding itself, wheel within wheel: it is a wilderness, which we know not how to get through, or where to enter: we know not what to think of our own thoughts and our own tempers — what is nature, and what is grace — what sins are unto death, and what are merely infirmities: we are at a loss to conduct the process of self-examination; and the utmost that we are able to do in general is, to ascertain a few facts respecting our state, without being able to come at a comprehensive view of it; and all this because the heart throws into the back ground what ought to be seen, and presents only the unmeaning features; and whatever exhibition it makes, its object is to misrepresent.
It will be thought, by some, that the heart cannot be thus deceitful, when Divine Grace has changed it. In proportion to our grace no doubt, will be our sincerity and self-knowledge: but St. Paul had such conviction of the deceitfulness of his heart, that, in that place where he warns us against judging others, he tells us, he could not so much as take upon him to judge himself; for though he was con.- scious of no allowed sin, there might be many things in his heart of which he knew nothing (1 Cor. iv. 3,4).
III. During this discussion it must have been a thought suggesting itself continually to you, that the heart is under Satanic influence. This is to be inferred, not from the deceitfulness of the heart, but from its always exercising its powers to such a mischievous purpose. It is almost a necessary supposition, that an external agent must be concerned — one who perverts all the faculties of the soul to effect its final ruin. Let this, then, be the First Inference from the text, that we have from experience, some strong evidences of the scripture doctrine of Satanic agency.
The next Reflection that we suggest to the believer is, that he may now understand why Christ is of God, made unto us wisdom (1 Cor. i, 30). For how impossible is it to conceive that creatures, so miserably apt to be deluded as we are, should ever be able to extricate ourselves from the snares laid for us by the combined wisdom and wickedness of the devil and the world, with a breast more treacherous than either, were we not led aright, hj some invisible hand! Christ, blessed be his name, is an overmatch for she heart: though it were furnished with all the engines of hell, he can defeat its stratagems and traverse its plans; and he will do so for his
people he will deliver us out of the horrible
pit and the miry clay, and set our feet upon a rock, and establish our goings (Ps. xl. 2). He has given us his Spirit to be a Spirit of wisdom — a Spirit which enables us to descend into the depths of the heart, and leads us into some of its darkest caverns — a Spirit, which, by revealing Jesus, makes us no longer afraid to look at ourselves, or to confess before God our secret wickedness. In this way the heart becomes known and purified: it is renewed in its nature, and becomes the abode of sincerity and truth. Christ, therefore, and his promised Spirit, is the remedy of every evil which we proclaim to jnen — to you, who, without Him, will fall a prey to your own wicked and deceitful hearts. Those gangrenes are eating their way; and will continue to gain ground, till the whole mass is overspread and becomes ripe for destruction. Oh, then, think of your danger! What though you turn away from the sight of your heart, doth not God know it? He that planted the ear, shall he not hear? he that formed the eye, shall he not see? (Ps. xciv. 9). The Lord knoweth the thoughts of men; and however pure and immaculate your lives may be, he will call you into judgment for th€ sin of your hearts. Learn, then, where true religion must begin. Mortify the desires of your heart — oppose its inclinations — thwart its purposes: above all, pray against its deceits, and yield it up entirely to Christ. Under his care it Mill become honest, upright, pure; and be changed from a flattering foe to a wise and faithful monitor.