THE DECEITFULNESS OF THE
HEART
by David Black
(David Black, 1762-1806, was pastor in Edinburgh,
Scotland, from 1794 until his death. With regard to his sermon delivery, it
was said that "His manner was solemn and affectionate, earnest and
persuasive. When expostulating with sinners, or unfolding to Christians the
consolations of the gospel, there was often an animation in his address — a
sacred fervor — a divine unction, which powerfully impressed the auditory.
He evidently felt the truths he was delivering, and spoke as one standing in
the presence of God, animated with a pure zeal for the glory of the
Redeemer, and the salvation of immortal souls.")
"The heart is deceitful above all things,
and desperately wicked." Jeremiah 17:9
True and faithful is the testimony of God. Men may amuse
themselves and their fellow creatures with empty, high sounding descriptions
of the dignity of human nature, and the all-sufficient powers of man; but
every humble, every truly enlightened mind, will see and acknowledge the
justness of the declaration in the text, that the heart is deceitful above
all things, and desperately wicked.
This is a truth which, like many others in the word of
God, can only be learned from experience. As long as we assent to it, merely
because it is contained in the Scriptures, we are strangers to its nature,
and cannot understand what it means. But, as in water face answers to face,
so does the heart of man to man. Human nature in different ages and in
different circumstances is still the same; and when, by means of the word,
the secrets of our own hearts are made manifest, when we come to perceive
the exact correspondence between the declarations of Scripture, and what
passes within us, we are obliged to confess, that God is in it of a truth,
since none but He who searches the hearts, and tries the thoughts of men,
could know so perfectly the inward workings of our minds, and those
numberless evils which are hidden from the view of all our fellow creatures.
I purpose at present to speak only of the 'deceitfulness'
of the heart, a subject sufficiently extensive, not merely for one, but for
many discourses, and which, after all that can be said on it, must remain in
a great measure unexhausted, for who can know it? The deceit that lodges in
the heart is so complicated and so various, that it is impossible to trace
it in all its windings. It is but comparatively a small part of it that any
created mind can discover, and therefore, in the verse immediately following
the text, God ascribes this knowledge to himself as his peculiar
prerogative; 'I the Lord search the heart, I try the thoughts, even to give
every man according to his ways, and according to the fruit of his doings.'
But, by the blessing of God, it may be useful to turn our
attention to this deeply interesting subject, and point out some of the
plainest and most decisive evidences of the deceitfulness of the human
heart, which scripture, observation, and experience afford. "The heart is
deceitful above all things, and desperately wicked."
I.
The deceitfulness of the heart is evident from
men's general ignorance of their own character.
There is not anything in the history of mankind more
surprising, or at first view more unaccountable, than the self-partiality
which prevails in the world. One would be apt to imagine, that it should not
be so difficult to arrive at the knowledge of our real character,
possessing, as we do, every possible advantage for attaining it. We have
constant access to our own bosoms, and are more deeply interested in the
discovery, than in the acquisition of any other knowledge. But we see, in
fact, that of all knowledge this is the rarest and most uncommon. Nor is it
difficult to account for this fact, since the heart is deceitful above all
things. Self-love casts a veil over the understanding, the judgment is
warped by various circumstances, and hence it is, that many seem to be
almost entire strangers to their own character. They think, and reason,
and judge quite differently in any thing relating to themselves, from what
they do in those cases in which they have no personal interest. Accordingly,
we often hear people exposing follies in others, for which they themselves
are remarkable; and talking with great severity against particular vices in
others, of which, if all the world is not mistaken, they themselves are
notoriously guilty. It is astounding to what a pitch this self-ignorance and
self-partiality may be carried! How frequently do we see men, not only
altogether blind to their own character, but insensible to everything that
can be said to convince them of their mistake. In vain do you tender to them
instruction or reproof, for they turn away everything from themselves, and
never once imagine that they are the people for whose benefit these counsels
and admonitions are chiefly intended.
Of this we are every day furnished with frequent
instances in common life. The sacred history affords us a remarkable example
in the case of David on one particular occasion: I say on one particular
occasion, for the description that we have been giving by no means applies
to David's general character. Few were, in general, more accustomed to
self-inquiry. But when Nathan the prophet was sent to him, in consequence of
his grievous fall in the matter of Uriah, such was the insensibility, and
self-ignorance which sin had produced, that he perceived not the application
of the parable to himself, until the prophet declared, 'You are the man!'
From this and similar instances, we are led to observe
that, if we trace this self-ignorance to its source, we shall find that it
is in general owing, not only to that partiality and fondness which we all
have for ourselves, but to the prevalence of some particular passion or
interest, which perverts the judgment in every case where that particular
passion or interest is concerned. And hence it happens that some men can
reason and judge fairly enough, even in cases in which they themselves are
interested, provided it does not strike against their favorite passion or
pursuit. Thus the covetous man will easily enough perceive the evil of
intemperance, and perhaps condemn himself if he has been guilty of this sin
in a particular instance. But he is altogether insensible to the dominion of
his predominant passion, the love of money. It has become habitual to him.
His mind is accustomed to it, so that in every case, where his interest is
concerned, his judgment is warped, and in these instances he plainly
discovers that he is totally unacquainted with his own character. The same
observation applies to other particular vices.
Here then, is one striking evidence of the deceitfulness
of the heart. It produces ignorance of ourselves; it keeps men strangers
to their own character; and makes them fatally presume that they are in
friendship with God, while they are enemies to him in their minds and by
wicked works.
II.
The deceitfulness of the heart appears from
men's general disposition on all occasions to justify
their own conduct.
This disposition our first parents discovered immediately
upon their eating the fruit of the forbidden tree. When the Lord appeared to
Adam and charged him with his guilt, he attempted to justify himself by
saying, "The woman You gave to be with me, "she gave me some fruit
from the tree, and I ate." And in like manner the woman replied, "It was the
serpent! He deceived me, and I ate." Something also of this
disposition is common to all their sinful posterity. We are all extremely
partial to ourselves, and apt to view our own conduct in a different light
from that in which we are accustomed to regard the conduct of our fellow
creatures. When we observe improper conduct in others, the impropriety
strikes us at once. Sin appears to us in its true and genuine colors, and we
are ready to judge and condemn, perhaps with too much severity. But in our
own case, the action is seen through a deceitful medium. The judgment is
perverted by self-love, and a thousand expedients are employed, if not to
vindicate, at least to apologize for our conduct. If we cannot justify the
action itself, we attempt to extenuate its guilt from the peculiar
circumstances of the case. We were placed in such and such a particular
situation, which we could not avoid; our temptations were strong: we did not
go the lengths that many others would have gone in similar circumstances;
and the general propriety of our conduct is more than sufficient to
overbalance any little irregularities with which we may sometimes be
chargeable. Thus, on all occasions, people endeavor to justify their own
conduct.
They even learn to call their favorite vices by softer
names. With them, intemperance is only the desire of good fellowship;
lewdness is gallantry, or the love of pleasure; pride, a just sense of our
own dignity; and covetousness, or the love of money, a prudent regard to our
worldly interest. Strange infatuation! to think that by changing the names
of vices, it is possible to change their nature; and that what is base and
detestable in others, should be excusable only in ourselves!
But it may be farther observed on this part of the
subject, that besides these single determinate acts of wickedness, of which
we have now been speaking, there are numberless cases in which the
wickedness cannot be exactly defined, but consists in a certain general
temper and course of action, or in the habitual neglect of some duty, whose
bounds are not precisely fixed. This is the peculiar province of
self-deceit, and here, most of all, men are apt to justify their conduct,
however plainly and palpably wrong. Whoever considers human life will see,
that a great part, perhaps the greatest part of the fellowship among mankind
cannot be reduced to fixed, determined rules: yet in these cases there is a
right and a wrong, and conduct that is sinful and immoral, and a conduct, on
the other hand, that is virtuous and praise-worthy, though it may be
difficulty, nay, perhaps impossible to ascertain the precise limits of each.
To give an example: There is not a word in our language
that expresses more detestable wickedness than 'oppression'. Yet the nature
of this vice cannot be so exactly stated, nor the bounds of it so
determinately marked, as that we shall be able to say, in all instances,
where rigid right and justice ends, and oppression begins. In like manner,
it is impossible to determine how much of every man's income ought to be
devoted to pious and charitable purposes: the boundaries cannot be exactly
marked; yet we are at no loss in the case of others to perceive the
difference between a liberal and generous man, and one of a hard-hearted and
stingy disposition. In these cases, there is great latitude left for every
man to determine in his own favor, and consequently to deceive himself; and
it is chiefly in such instances as these, that men are ready to justify
their conduct, however criminal. Because they are not chargeable with single
determinate acts of gross wickedness, because you cannot precisely point out
to them, in so many words, wherein they have done amiss, they falsely
conclude, that their conduct is unexceptionable; though, perhaps, their
general temper and behavior may be uniformly wrong, inconsistent with
the spirit of the gospel, and contrary to the plainest dictates of morality.
I proceed to observe,
III.
That the deceitfulness of the heart
appears from the difficulty with which men are
brought to acknowledge their faults, even when conscious that they have done
wrong.
This necessarily follows from that disposition in human
nature, to which I have already adverted, namely, the disposition on all
occasions to justify our own conduct. Hence men in general are so
backward to acknowledge their faults, and so displeased with those who are
so faithful and friendly as to point them out. How few can bear to be told
their faults! This is the sure and ready way to make most men your enemies,
even though you administer the reproof in the gentlest, and most prudent
manner. Instead of reflecting on their own conduct, which might convince
them of the justice of what is laid to their charge, many, in these cases,
set themselves immediately to discover the faults in their faithful
reprovers, or in those, who, they suspect, may have informed them; and
turning away their attention entirely from themselves, are only concerned to
find equal, if not greater blemishes in others. Thus deceitful is the heart
of man. We wish always to entertain a favorable opinion of ourselves and
of our own conduct, and are displeased with those who endeavor in any
instance to change this opinion, though it be done with the best, and most
friendly intention.
But how unreasonable and preposterous is this degree of
self-love! Were we alive to our true interests, we would wish to become
better acquainted with our follies and our faults, and would esteem our
faithful reprovers our best friends. Instead of feeling any resentment
against them, we would turn all our resentment against ourselves; and
endeavor, in the strength of divine grace, to correct those evils which,
were we not so blinded by self-love, we might easily discover. But through
the deceitfulness of the heart, men are generally disposed to justify their
own conduct, and ready to throw the blame of what is amiss on anything else,
"sooner than on themselves.
IV.
The deceitfulness of the heart appears
from the disposition which men discover to rest in
mere notions and forms of religion, while they are destitute of its power.
In the purest ages of the church, there have been people
of this character, men who, from selfish or worldly motives have assumed a
profession of religion, without understanding its nature, or feeling its
power; having a name to live, but being spiritually dead. It is not easy for
people whose minds are in any degree informed, to divest themselves entirely
of religious impressions. The fears that naturally accompany guilt, will at
times obtrude themselves on the most giddy and thoughtless. But the pure,
the spiritual, the humbling doctrines and precepts of the gospel are by no
means agreeable to the natural mind; and therefore it is not surprising that
people who have some apprehension of the truth of religion, but no
acquaintance with its power, should eagerly grasp at something which may
give them hope beyond the grave, "while at the same time it leaves them in
the quiet possession of their beloved lusts!
Hence it is that so many are hearers of the word only,
and not doers also, deceiving their own selves. Hence it is that so many
show great zeal about small and unimportant matters in religion, who are
shamefully deficient in some of its plainest and most essential duties; that
so many are punctual in their observance of religious institutions, who are
unjust and uncharitable in their conduct towards their fellow creatures;
that so many can talk fluently and correctly on religious subjects, who are
visibly under the dominion of evil tempers or evil habits; that so many are
scrupulously exact in what regards the externals of religion, who are at no
pains to cultivate its genuine spirit, or to perform its most substantial
duties. Like the Pharisees of old, who paid tithes of anise, mint, and
cummin, they neglect the weightier matters of the law, judgment, mercy, and
faith.
Hypocrisy in all its forms and appearances flows from the
deceitfulness of the heart; for in general men deceive themselves, before
they attempt to deceive others. Few are so bold as to lay down a plan of
imposing on the world, without endeavoring, in the first instance at least,
to impose on their own minds. Nor is it difficult, when the mind is strongly
biased by the love of any particular sin, or the pursuit of any particular
interest, to persuade ourselves that our conduct is, at least, excusable, if
not innocent. A dishonest mind is satisfied with the basest shifts and
evasions! And people who wish to be deceived into a good opinion of their
conduct, are seldom at a loss to accomplish their purpose.
Balaam was a remarkable instance of this. He was a man of
extensive knowledge and superior gifts. He was not a stranger to the
impressions of religion, for in his calm reflecting moments, he desired to
die the death of the righteous, nor could any consideration prevail with him
to oppose the divine commandment, by cursing those whom God had blessed. But
he loved the wages of unrighteousness. Covetousness was his ruling passion,
and led him, by the advice which he gave to Balak, to contradict the whole
spirit and design of the very prohibition, for the letter of which he
professed so sacred a regard. It would be easy to multiply particulars on
this subject, But I only add, in the last place,
5.
That the deceitfulness of the heart appears
in the highest degree, when men overlook the real
motives of their conduct, and mistake the workings of their own corruptions,
"for the fruits of the Spirit of God.
That there is such deceitfulness in the world, none can
doubt, who consider the dreadful enormities that have been committed under
the sacred name of religion. In many cases, it must be acknowledged, these
enormities have been committed by people who were conscious of the motives
from which they acted, and who employed religion merely as an engine to
attain the objects of their avarice or ambition. But in other cases it is no
less certain, that men have concealed from themselves the motive of their
conduct, and even mistaken the workings of their corruptions for the fruits
of the Spirit of God.
Of this we have several examples in scripture. A striking
instance of it occurs in the conduct of Jehu, who, when shedding the blood
of Jezreel to serve the purposes of his own ambition, said exultingly to
Jehonadab, 'Come, see my zeal for the Lord!' It is not improbable, that at
the time he imagined himself to be influenced by zeal for God, though there
cannot be a doubt, that in what he did he was actuated chiefly by the 'love
of power'. Our blessed Lord forewarns his disciples, that the time would
come, when whoever killed them, would think that he did God service. In like
manner as the prophet Isaiah had declared concerning the persecuted people
of God in his time, "Listen to what the Lord says, you that fear him and
obey him: "Because you are faithful to me, some of your own people hate you
and will have nothing to do with you. They mock you and say, 'Let the Lord
show his greatness and save you, so that we may see you rejoice.' But they
themselves will be disgraced!" (Isaiah 66:5)
We are greatly shocked when we read of the dreadful
persecutions which in different ages have been carried on against the
faithful servants of Christ, by the blood-thirsty votaries of Rome; yet
these men pretended zeal for the glory of God! Nor is it improbable, but
that many of them might so far deceive themselves, as to imagine, that they
were doing God service, while shedding the blood of his saints. This is
indeed the highest instance of the extreme deceitfulness and desperate
wickedness of the human heart, and the most awful proof of being given up of
God to a reprobate mind. But, in a lesser degree, men frequently practice
this kind of deceit upon themselves, ascribing to the word and to the Spirit
of God, "what is evidently the effect of their own ignorance, wickedness and
depravity.
On the whole, since the ways in which men deceive
themselves are so various, can we be too jealous over our own hearts? 'He
who trusts to his own heart', says the wise man, 'is a fool!' And the reason
is obvious, because the heart is deceitful above all things, and desperately
wicked. Let us therefore, brethren, accustom ourselves to self-examination.
Instead of indulging a censorious disposition, and looking abroad to
discover the faults of our neighbors, let us descend into our own bosoms,
and observe the plagues of our own hearts. Let us attend, not merely to our
outward actions, but to the principles and motives from which these actions
proceed. Let us consider our conduct, not in the light in which self-love
and self-partiality would present it to our minds, but in the light in which
any impartial spectator would view it, in the light in which God's word
teaches us to consider it, and in the light in which it will be judged of at
last, when God shall bring to light the hidden things of darkness, and make
manifest the counsels of all hearts.
We are all more or less liable to self-deceit; and those
who think they have the least of it, are in general most of all under its
dominion. Let us therefore distrust our own judgment, and, sensible of our
own ignorance and liableness to mistake, let us pray to God for his divine
teaching; saying, with Elihu in the book of job, 'That which I see not,
teach me'; and with the Psalmist, 'Search me, O God, and know my heart; try
me, and know my thoughts, and see if there be any wicked way in me, and lead
me in the way everlasting."