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The seat or subject of the law of sin, the heart — What meant thereby — Properties of the heart as possessed by sin, unsearchable, deceitful — Whence that deceit ariseth — Improvement of these considerations.
Having manifested indwelling sin, whereof we treat in the remainders of it in believers, to be a law, and evinced in general the power of it from thence, we shall now proceed to give particular instances of its efficacy and advantages from some things that generally relate unto it as such. And these are three:— First, Its seat and subject; Secondly, Its natural properties; and, Thirdly, Its operations and the manner thereof; — which principally we aim at and shall attend unto.
First, For the seat and subject of this law of sin, the Scripture everywhere assigns it to be the heart. There indwelling sin keeps its especial residence. It hath invaded and possessed the throne of God himself: Eccles. ix. 3, “Madness is in the heart of men while they live.” This is their madness, or the root of all that madness which appears in their lives. Matt. xv. 19, “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies,” etc. There are many outward temptations and provocations that befall men, which excite and stir them up unto these evils; but they do but as it were open the vessel, and let out what is laid up and stored in it. The root, rise, and stirring of all these things is in the heart. Temptations and occasions put nothing into a man, but only draw out what was in him before, Hence is that summary description to the whole work and effect of this law of sin, Gen. vi. 5, “Every imagination of the thoughts of man’s heart 170is only evil continually;” so also chap. viii. 21. The whole work of the law of sin, from its first rise, its first coining of actual sin, is here described. And its seat, its work-house, is said to be the heart; and so it is called by our Saviour “The evil treasure of the heart:” Luke vi. 45, “An evil man, out of the evil treasure of his heart, bringeth forth evil things.” This treasure is the prevailing principle of moral actions that is in men. So, in the beginning of the verse, our Saviour calls grace “The good treasure of the heart” of a good man, whence that which is good doth proceed. It is a principle constantly and abundantly inciting and stirring up unto, and consequently bringing forth, actions conformable and like unto it, of the same kind and nature with itself. And it is also called a treasure for its abundance. It will never be exhausted; it is not wasted by men’s spending on it; yea, the more lavish men are of this stock, the more they draw out of this treasure, the more it grows and abounds! As men do not spend their grace, but increase it, by its exercise, no more do they their indwelling sin. The more men exercise their grace in duties of obedience, the more it is strengthened and increased; and the more men exert and put forth the fruits of their lust, the more is that enraged and increased in them; — it feeds upon itself, swallows up its own poison, and grows thereby. The more men sin, the more are they inclined unto sin. It is from the deceitfulness of this law of sin, whereof we shall speak afterward at large, that men persuade themselves that by this or that particular sin they shall so satisfy their lusts as that they shall need to sin no more. Every sin increaseth the principle, and fortifieth the habit of sinning. It is an evil treasure, that increaseth by doing evil. And where doth this treasure lie? It is in the heart; there it is laid up, there it is kept in safety. All the men in the world, all the angels in heaven, cannot dispossess a man of this treasure, it is so safely stored in the heart.
The heart in the Scripture is variously used; sometimes for the mind and understanding, sometimes for the will, sometimes for the affections, sometimes for the conscience, sometimes for the whole soul. Generally, it denotes the whole soul of man and all the faculties of it, not absolutely, but as they are all one principle of moral operations, as they all concur in our doing good or evil. The mind, as it inquireth, discerneth, and judgeth what is to be done, what refused; the will, as it chooseth or refuseth and avoids; the affections, as they like or dislike, cleave to or have an aversation from, that which is proposed to them; the conscience, as it warns and determines, — are all together called the heart. And in this sense it is that we say the seat and subject of this law of sin is the heart of man. Only, we may add that the Scripture, speaking of the heart as the principle 171of men’s good or evil actions, doth usually insinuate together with it two things belonging unto the manner of their performance:—
1. A suitableness and pleasingness unto the soul in the things that are done. When men take delight and are pleased in and with what they do, they are said to do it heartily, with their whole hearts. Thus, when God himself blesseth his people in love and delight, he says the doth it “with his whole heart, and with his whole soul,” Jer. xxxii. 41.
2. Resolution and constancy in such actions. And this also is denoted in the metaphorical expression before used of a treasure, from whence men do constantly take out the things which either they stand in need of or do intend to use.
This is the subject, the seat, the dwelling-place of this law of sin, — the heart; as it is the entire principle of moral operations, of doing good or evil, as out of it proceed good or evil. Here dwells our enemy; this is the fort, the citadel of this tyrant, where it maintains a rebellion against God all our days. Sometimes it hath more strength, and consequently more success; sometimes less of the one and of the other; but it is always in rebellion whilst we live.
That we may in our passage take a little view of the strength and power of sin from this seat and subject of it, we may consider one or two properties of the heart that exceedingly contribute thereunto. It is like an enemy in war, whose strength and power lie not only in his numbers and force of men or arms, but also in the unconquerable forts that he doth possess. And such is the heart to this enemy of God and our souls; as will appear from the properties of it, whereof one or two shall be mentioned.
1. It is unsearchable: Jer. xvii. 9, 10, “Who can know the heart? I the Lord search it.” The heart of man is pervious to God only; hence he takes the honour of searching the heart to be as peculiar to himself, and as fully declaring him to be God, as any other glorious attribute of his nature. We know not the hearts of one another; we know not our own hearts as we ought. Many there are that know not their hearts as to their general bent and disposition, whether it be good or bad, sincere and sound, or corrupt and naught; but no one knows all the secret intrigues, the windings and turnings, the actings and aversations of his own heart. Hath any one the perfect measure of his own light and darkness? Can any one know what actings of choosing or aversation his will will bring forth, upon the proposal of that endless variety of objects that it is to be exercised with? Can any one traverse the various mutability of his afflictions? Do the secret springs of acting and refusing in the soul lie before the eyes of any man? Doth any one know what will be the motions of the mind or will in such and such conjunctions of things, such a suiting of objects, such a pretension of reasonings, such an appearance of things 172desirable? All in heaven and earth, but the infinite, all-seeing God, are utterly ignorant of these things. In this unsearchable heart dwells the law of sin; and much of its security, and consequently of its strength, lies in this, that it is past our finding out. We fight with an enemy whose secret strength we cannot discover, whom we cannot follow into its retirements. Hence, oftentimes, when we are ready to think sin quite ruined, after a while we find it was but out of sight. It hath coverts and retreats in an unsearchable heart, whither we cannot pursue it. The soul may persuade itself all is well, when sin may be safe in the hidden darkness of the mind, which it is impossible that he should look into; for whatever makes manifest is light. It may suppose the will of sinning is utterly taken away, when yet there is an unsearchable reserve for a more suitable object, a more vigorous temptation, than at present it is tried withal. Hath a man had a contest with any lust, and a blessed victory over it by the Holy Ghost as to that present trial? — when he thinks it is utterly expelled, he ere long finds that it was but retired out of sight. It can lie so close in the mind’s darkness, in the will’s indisposition, in the disorder and carnality of the affections, that no eye can discover it. The best of our wisdom is but to watch its first appearances, to catch its first under-earth heavings and workings, and to set ourselves in opposition to them; for to follow it into the secret corners of the heart, that we cannot do. It is true, there is yet a relief in this case, — namely, that he to whom the work of destroying the law of sin and body of death in us is principally committed, namely, the Holy Ghost, comes with his axe to the very root; neither is there any thing in an unsearchable heart that is not “naked and open unto him,” Heb. iv. 13; but we in a way of duty may hence see what an enemy we have to deal withal.
2. As it is unsearchable, so it is deceitful, as in the place above mentioned: “It is deceitful above all things,” — incomparably so. There is great deceit in the dealings of men in the world; great deceit in their counsels and contrivances in reference to their affairs, private and public; great deceit in their words and actings: the world is full of deceit and fraud. But all this is nothing to the deceit that is in man’s heart towards himself; for that is the meaning of the expression in this place, and not towards others. Now, incomparable deceitfulness, added to unsearchableness, gives a great addition and increase of strength to the law of sin, upon the account of its seat and subject. I speak not yet of the deceitfulness of sin itself, but the deceitfulness of the heart where it is seated. Prov. xxvi. 25, “There are seven abominations in the heart;” that is, not only many, but an absolute complete number, as seven denotes. And they are such abominations as consist in deceitfulness; so the caution foregoing insinuates, 173“Trust him not:” for it is only deceit that should make us not to trust in that degree and measure which the object is capable of.
Now, this deceitfulness of the heart, whereby it is exceedingly advantaged in its harbouring of sin, lies chiefly in these two things:—
(1.) That it abounds in contradictions, so that it is not to be found and dealt withal according to any constant rule and way of procedure. There are some men that have much of this, from their natural constitution, or from other causes, in their conversation. They seem to be made up of contradictions; sometimes to be very wise in their affairs, sometimes very foolish; very open, and very reserved; very facile, and very obstinate; very easy to be entreated, and very revengeful, — all in a remarkable height. This is generally accounted a bad character, and is seldom found but when it proceeds from some notable predominant lust. But, in general, in respect of moral good or evil, duty or sin, it is so with the heart of every man, — flaming hot, and key cold; weak, and yet stubborn; obstinate, and facile. The frame of the heart is ready to contradict itself every moment. Now you would think you had it all for such a frame, such a way; anon it is quite otherwise: so that none know what to expect from it. The rise of this is the disorder that is brought upon all its faculties by sin. God created them all in a perfect harmony and union. The mind and reason were in perfect subjection and subordination to God and his will; the will answered, in its choice of good, the discovery made of it by the mind; the affections constantly and evenly followed the understanding and will. The mind’s subjection to God was the spring of the orderly and harmonious motion of the soul and all the wheels in it. That being disturbed by sin, the rest of the faculties move cross and contrary one to another. The will chooseth not the good which the mind discovers; the affections delight not in that which the will chooseth; but all jar and interfere, cross and rebel against each other. This we have got by our falling from God. Hence sometimes the will leads, the judgment follows. Yea, commonly the affections, that should attend upon all, get the sovereignty, and draw the whole soul captive after them. And hence it is, as I said, that the heart is made up of so many contradictions in its actings. Sometimes the mind retains its sovereignty, and the affections are in subjection, and the will ready for its duty. This puts a good face upon things. Immediately the rebellion of the affections or the obstinacy of the will takes place and prevails, and the whole scene is changed. This, I say, makes the heart deceitful above all things: it agrees not at all in itself, is not constant to itself, hath no order that it is constant unto, is under no certain conduct that is stable; but, if I may so say, hath a rotation in itself, where ofttimes the feet lead and guide the whole.
174(2.) Its deceit lies in its full promisings upon the first appearance of things; and this also proceeds from the same principle with the former. Sometimes the affections are touched and wrought upon; the whole heart appears in a fair frame; all promiseth to be well. Within a while the whole frame is changed; the mind was not at all affected or turned; the affections a little acted their parts and are gone off, and all the fair promises of the heart are departed with them. Now, add this deceitfulness to the unsearchableness before mentioned, and we shall find that at least the difficulty of dealing effectually with sin in its seat and throne will be exceedingly increased. A deceiving and a deceived heart, who can deal with it? — especially considering that the heart employs all its deceits unto the service of sin, contributes them all to its furtherance. All the disorder that is in the heart, all its false promises and fair appearances, promote the interest and advantages of sin. Hence God cautions the people to look to it, lest their own hearts should entice and deceive them.
Who can mention the treacheries and deceits that lie in the heart of man? It is not for nothing that the Holy Ghost so expresseth it, “It is deceitful above all things,” — uncertain in what it doth, and false in what it promiseth. And hence moreover it is, amongst other causes, that, in the pursuit of our war against sin, we have not only the old work to go over and over, but new work still while we live in this world, still new stratagems and wiles to deal withal; as the manner will be where unsearchableness and deceitfulness are to be contended with.
There are many other properties of this seat and subject of the law of sin which might be insisted on to the same end and purpose, but that would too far divert us from our particular design, and therefore I shall pass these over with sonic few considerations:—
First, Never let us reckon that our work in contending against sin, in crucifying, mortifying, and subduing of it, is at an end. The place of its habitation is unsearchable; and when we may think that we have thoroughly won the field, there is still some reserve remaining that we saw not, that we knew not of. Many conquerors have been ruined by their carelessness after a victory, and many have been spiritually wounded after great successes against this enemy. David was so; his great surprisal into sin was after a long profession, manifold experiences of God, and watchful keeping himself from his iniquity. And hence, in part, hath it come to pass that the profession of many hath declined in their old age or riper time; which must more distinctly be spoken to afterward. They have given over the work of mortifying of sin before their work was at an end. There is no way for us to pursue sin in its unsearchable habitation but by being endless 175in our pursuit. And that command of the apostle which we have, Col. iii. 5, on this account is as necessary for them to observe who are towards the end of their race, as those that are but at the beginning of it: “Mortify therefore your members which are upon the earth;” be always doing it whilst you live in this world. It is true, great ground is obtained when the work is vigorously and constantly carried on; sin is much weakened, so that the soul presseth forwards towards perfection: but yet the work must be endless; I mean, whilst we are in this world. If we give over, we shall quickly see this enemy exerting itself with new strength and vigour. It may be under some great affliction, it may be in some eminent enjoyment of God, in the sense of the sweetness of blessed communion with Christ, we have been ready to say that there was an end of sin, that it was dead and gone for ever; but have we not found the contrary by experience? hath it not manifested that it was only retired into some unsearchable recesses of the heart, as to its in-being and nature, though, it may be, greatly weakened in its power? Let us, then, reckon on it, that there is no way to have our work done but by always doing of it; and he who dies fighting in this warfare dies assuredly a conqueror.
Secondly, Hath it its residence in that which is various, inconstant, deceitful above all things? This calls for perpetual watchfulness against it. An open enemy, that deals by violence only, always gives some respite. You know where to have him and what he is doing, so as that sometimes you may sleep quietly without fear. But against adversaries that deal by deceit and treachery (which are long swords, and reach at the greatest distance) nothing will give security but perpetual watchfulness. It is impossible we should in this case be too jealous, doubtful, suspicious, or watchful. The heart hath a thousand wiles and deceits; and if we are in the least off from our watch, we may, be sure to be surprised. Hence are those reiterated commands and cautions given for watching, for being circumspect, diligent, careful, and the like. There is no living for them who have to deal with an enemy deceitful above all things, unless they persist in such a frame. All cautions that are given in this case are necessary, especially that, “Remember not to believe.” Doth the heart promise fair? — rest not on it, but say to the Lord Christ, “Lord, do thou undertake for me.” Doth the sun shine fair in the morning? — reckon not therefore on a fair day; the clouds may arise and fall. Though the morning give a fair appearance of serenity and peace, turbulent affections may arise, and cloud the soul with sin and darkness.
Thirdly then, commit the whole matter with all care and diligence unto Him who can search the heart to the uttermost, and knows how to prevent all its treacheries and deceits. In the firings before mentioned 176lies our duty, but here lies our safety. There is no treacherous corner in our hearts but he can search it to the uttermost; there is no deceit in them but he can disappoint it. This course David takes, Psalm cxxxix. After he had set forth the omnipresence of God and his omniscience, verses 1–10, he makes improvement of it: verse 23, “Search me, O God, and try me.” As if he had said, “It is but a little that I know of my deceitful heart, only I would be sincere; I would not have reserves for sin retained therein. Wherefore, do thou, who art present with my heart, who knowest my thoughts long before, undertake this work, perform it thoroughly, for thou alone art able so to do.”
There are yet other arguments for the evidencing of the power and strength of indwelling sin, from whence it is termed a “law,” which we must pass through, according to the order wherein before we laid them down.
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