The grand Evil discovered: OR, The deceitful HEART tried and CAST:  
Being the Substance of some SERMONS Preached from Jerem. XVII. 9.  
For the Conviction of Formalists, and the Awakening of Believers to stand upon their Watch.  
ALSO, The Way of the Hearts working, and precious Remedies against its Devices, are opened and applied; with other things observed thereunto belonging.  
By P. Flavell Minister of the Gospel.  
LONDON, Printed for Samuel Crouch at the Corner-shop of Popes-head Alley, on the right-hand next Cornhill, 1676.   

TO THE READER.  
Reader,  
IF thou art one who indeed livest in the study of thine own Heart, I am confident this short ensuing Discourse will be welcome to thee: I shall make no Plea for its Plainness; nor am at all filled with solicitous thoughts how to rescue myself from the Censures of a vain deceitful World. If thou wilt entertain and study it with an honest heart, I am confident through Divine goodness, it may help thee to a clearer and better settlement of thy Estate for Eternity, as to that which concerns thee in this present World; sure I am thou wilt find the Argument most weighty, and thy Concern therein most important, and woe be unto that Soul which misseth its design.  
Now the design of these Papers is, as far as it can to make a true discovery of the Deceits of the Heart, and thereby led us into a blessed Acquaintance with ourselves; and who of us that observes it, and the workings thereof, doth not find it to be so at all times. Now it may be it openly opposeth you, and then it secretly insnares and seduceth you; now it carries you off, draws you back from God and Duty, Heb. 3.12. then it will turn you aside to Sin and Vanity, Isa. 44.20. Now it diverteth you from Duty, then it will make you dead and slothful in Duty, 'Tis indeed wholly set against all that is good, and hath a thousand ways to hinder us in our work, and we must expect it will do its utmost: 'Tis a close Enemy, always at hand, and there is no end of its Opposition till Life itself ends; and must we not complain then with blessed Jeremiah, That the Heart is deceitful above all things? When we most resolve and set ourselves to follow God, and to pursue the work of our immortal Souls, then doth it set us most back. Now that those that red may understand and find these things in themselves, the Blessing of Heaven prosper it in order thereto: The time is coming, when thou that art sincere shalt bid farewell to Sin and sinning, for thy Heart shall then be as thou wouldest now have it, and thou shalt be like God; for thou shalt see him as he is, and God shall wipe away all tears from thine Eyes: And more particularly, thou wilt find how Deceit opposeth the first Motions of Grace towards Sinners, and the Law and Grace of God in Believers; which is no more than what the Scripture plainly teacheth concerning it, and Believers evidently find by Experience in themselves, and do or may learn from the Examples and acknowledgements of others: And this is represented in such a way as is suited unto the Capacity of the weakest who is concerned therein. Now if thou reap any Benefit by these things, bless God, and deny him not an Interest in thy Prayers, who( though in many Afflictions and Temptations) is willing to labour in the glorious Work to which he is called:  
I am thine in the Lord, Phineas Flavell.   
Jer. XVII. 9. The Heart is deceitful above all things, and desperately wicked, who can know it? 
IN this Scripture you have( 1) The Nature of Sin opened, and its Property manifested; it is deceitful.( 2) You have its Seat or Subject pointed unto, and this is the Heart; the Heart is deceitful, saith my Text.( 3) You have the boundless and universal Extent of this Deceit in comparison with other things; 'tis deceitful above all things, saith the Text.( 4) You have a great Interrogation, which implies a strong Negation, in these words, Who can know it? that is, None can know it.  
( 1) The Nature of Sin opened; 'tis deceitful; No faculty of the Soul, but sin is in it to deprave and vitiate it, and hence when we would do good, evil is present with us, and easily besets us in what we do, or are about to do; and for this Reason 'tis called the Old Man, because of the subtlety and deceitfulness of its Nature: We must watch it in its first motions, and first and smallest appearances, or it will threaten a ruinous Prevalency in the Soul. The Souls care seldom or never answers the danger of its state; it being frequently wounded through the Deceitfulness that is in Sin.  
( 2) The Seat or Subject pointed unto, and this is the Heart, and this the Scripture every where assigns it to be; there it takes up its especial residence, yea invades and possesseth the Throne even of God himself: And this is the Root of that madness and folly that shows itself in the Lives of men in the world; there is much filth and folly in the Lives and Actions of men, but this is but the opening of the Vessel a little, and letting out somewhat of that which is laid up and stored in it: 'Tis the Heart that is deceitful and nourisheth and prompts to sin. Now the Heart in Scripture is variously understood, sometimes for the Mind and Understanding, and sometimes for the Will; sometimes for the Affections, and sometimes for the Conscience; sometimes for the whole Soul of man, and generally 'tis taken for the whole Soul of Man, not absolutely, but as it is all one Principle of Moral Operation, as they all concur in our doing good or evil: The mind as it inquireth, discerneth, judgeth what is to be done, and what refused; the Will as it chooseth or refuseth and avoids; the Affections as they like or dislike what 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 Sin is the Heart of Man; here dwelleth our Enemy, this is the Fort and citadel of the Tyrant Sin, where it maintains a Rebellion against God all our dayes.  
( 3) The boundless and universal extent of this Deceit in comparison with other things, it exceeds all things, saith the Text, and is incomparably so: There is great deceit in the Dealings of Men in the World, great in their Councils 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 mans heart towards himself; for that is the meaning of the Expression in this place, and not towards others.  
( 4) You have the Interrogation, which implies a strong Negation, Who can know it? that is, None can know it, and therefore he alone is said to know it; I the Lord search the heart, and 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. As we know not the hearts of one another, so neither our own heart as we ought in any case. How many know not the general frame and bent of their hearts, whether it be good or bad, sincere or deceitful! Hath any the windings and turnings, actings and aversations of his own spirit? Do any know his own light and darkness? Do the secret springs of actings and refuseing in the soul lie before the eyes of any man? Doth any know what will be the inclination and motion of the Mind or Will in such or such a conjunction of things; such a suiting of Objects, and pretence of Reasonings and appearance of things desirable? All in Heaven and Earth beside the Infinitely Wife God, who sees and knows all things, are wholly ignorant of these things. And thus you have the parts of the Text opened.  
Doct. 1. The heart of man is naturally and unmeasurably deceitful, and none can know it save God alone.  
My work is here to make discovery, as far as I can, of the Crafts and Treacheries of a Desperately deceitful Heart, and this Discovery will reach it in its three Estates: Before Conversion, In Conversion, after Conversion.  
1. Before Conversion, It keeps many men in Ignorance and Blindness, as to their Spiritual Condition, all their dayes: What ever else they know, they know not themselves. They know how Rich they are, and the condition of their Bodies, as to Health and Sickness, they are careful to examine; but as to their Principles respecting God and Eternity they are wholly ignorant, through the Deceitfulness of their Hearts. The Ground and Reason of the Efficacy of this Heart-deceit, with reference to self ignorance, is taken from the Faculty of the Soul affencted with it. Now Deceitfulness properly affects the Mind, and it is this that is principally deceived thereby. If sin attempt any other entrance upon the Soul, the mind( being in possession of its right and sovereignty) is able to give effectual check thereunto: But where the mind is Darkened the prevalency of Sin and deceit must needs be great; and the reason hereof is manifest, because the Mind or Understanding is the conducting, regulating Faculty of the Soul; and what this fixes on, the rest of the Faculties of the Soul do greedily affect and choose, being capable of no reasoning or deliberation but what that presents unto them: and therefore though the affections ensnared are very troublesone, yet the Mind deceived is most dangerous. So saith the Apostle, their foolish heart was darkened, but their Imagination first became vain: and this particularly respecteth the Mind, Rom. 1.21. Now this is the eye of the Soul as to Sin, ourselves, God, or the things of God, and without this the rest of the Faculties of the Soul will wander in darkness, in the wilderness of this World, according as any thing with present appearing good shall offer or present itself unto them: if this light in us be darkness, how great is that darkness! if this be betrayed the whole is threatened, and endangered by the ruinous prevalency of sin. But how is this Doctrine despised by many who know of no Deceitfulness in their own hearts and mindes, nor think there is any such blindness in the minds of others, though God complains that his People perished for lack of knowledge, Hosea 4.6. yet being ignorant of the Mind and Will of God, and of their own present state as to their well being for eternity; they rush into evil upon every command of sin. While Darkness and Ignorance remain in the Minds of men, whether as to Duty to be performed or sin to be committed, this sin will by no means loose its advantage, but keeps them in bondage thereto through the Ignorance that is in them. And hence we may learn, what is that true knowledge which is acceptable with God. How acceptably do many poor souls walk with God? and how exactly do they live who are yet low as to notional knowledge? they know so much of their own hearts, that sin hath not much advantage against them: When others high in their Notions give advantage to sin, even by their own Ignorance; though they perceive it not. Men cannot but apprehended there is Deceit in the World, but that there should be Ignorance and Darkness in mens hearts, with respect unto themselves, their Actions, Duties, ways; with respect unto God and their own Eternal condition, That they cannot apprehended. But still 'tis possible there may be in the hearts of men a Blind Self-love so far predominant as practically to impose false apprehensions and notions of things on the Minds and Affections, with respect unto sin, duty, and their own Eternal state. What disorder is there in the Faculties of Mens Souls? What remains of sin inseparable from them in this Life, accompanied with all manner of spiritual deceitfulness? What corrupt reasonings for procrastinating the most important Duties? What inclinations unto undue Confidences and Presumptions? Yea, what Vanity and Uncertainty possesseth the Mind? And this is the first general wherein lies the deceitfulness of the heart.  
2. The constant enmity that is working in the heart against God and his Truth, which lies closely covered under this Spiritual Darkness. Now Enmity is a worse part or effect of the minds Darkness, and gives great advantage to the power of sin. There is indeed Ignorance in all Enmity, but there is not Enmity in all Ignorance, for so they are Distinguished. And never is the Deceit of the heart more secure than when the heart is found in such a Frame. It lays hold in particular of advantages to practise upon with its Deceitfulness, and therein also to put forth its power in the Soul. Now the effect of such a frame in the Soul is this; the Holy and Blessed Spirit withdraws from them and leaves them manifestly to that evil and froward Spirit which their darkness and ignorance hath begotten and nourished in them. And to this purpose doth the Apostle exhort to abstain from fleshly lusts which war against the Soul, 1 Pet: 2.11. Mighty difficulties there are to deal with, and great Prejudices must be removed in the soul, before it can be converted in Gods ordinary way. Great stroke must be given to the Conscience before this can possibly be brought about. The cure of the heart under this Distemper is as the turning of the Wild Ass, when furious set to pursue her way as the Prophet speaks, Jer. 2.24. The Soul at best being plunged into a Course of Alienation from the Lord, and the Profession of his ways; scarcely knows what 'tis doing until it come to the very bottom of all impiety, profaneness and Enmity against God. Some fall into Debauchery and Uncleanness; some to Worldliness and Covetousness; some to be Persecutors of the Servants of God, all to the perdition of their own souls. When Enmity in the heart rises up against God, his ways and Truths, yea, the light of their own Consciences; how often are men induced for the satisfying of a Lust, to do that which shall embitter their Lives and Damn their Souls. This is enough to oil the Wheels of mens utmost endeavours, and set them at work to purpose. And this is the second thing wherein the deceit of the heart is manifest, and wherein it shows itself to be desperately wicked.  
3. The constant inclination and bias of it to evil: I do not mean an habitual propensity or inclination unto actual sin in the Mind or Heart only, but an habitual propensity unto evil in the sin, that is in the mind or heart. While a man is in the state of Nature, fully under the power and Dominion of sin, it is said, every imagination of his heart is only evil, and that continually, Gen. 6.5. It can Act, Produce, Frame, Fashion nothing but what is evil; because this natural aptitude unto evil that is in sin, is a Prevalent Principle in such a one. It is in the heart like poison that hath nothing to alloy its venomous qualities, and so infects what ever it touches. And thus whatever the frame of the sinners heart be, yet before it be ware, without any provocation or Temptation; when it knows not, it is cast under the power of Foolish and hurtful lusts. Sin produces its imaginations and contrivances secretly and deceitfully in the heart, and so prevents the minds consideration of what it is, or might be about. And this is the reason why many a wicked man ceases from his duty either wholly or in part, even from the aversation of sin unto the spirituality thereof; which is to give sin its rule in the soul, and truly to obey it in the lust thereof. And this is the reason that when Christ comes to work over the soul unto the obedience of his Will, all Gods counsels are set at nought despised; not this or that part, but every council of God, Prov. 1.25. The Mind, Will, and Affections of the sinner are all kept and secured against Christ: and until a stronger than Satan comes, and dispossesseth him, this inclination of the heart to evil will never be changed; but the soul remaines under the power thereof, And this is a third discovery of the deceitfulness of the heart.  
4. The next thing to manifest the deceitfulness of the Heart, is the Efficacy there is in such deceit of Heart to provoke those that are the Subjects of it to the things that it requireth: Much of its security, and consequently, its force and efficacy lies in this; that it is altogether beyond our most curious search: We deal with an Enemy whose strength we know not, whose secret retirements we cannot discover; and thus 'tis frequently found to be with us when we are ready to conclude sin quiter ruined, in a short time we find it was but out of sight: the soul may persuade itself all is well, when sin may be safe in the hidden darkness of the mind, in the indisposition and stubbornness of the Will, in the disorder, vanity, and carnality of the affections; before we are ware of it, we are carried forth secretly, either to trample upon some by Pride, or swallow down others by Covetousness, or to tear in pieces others by Revenge and Cruelty: One way or other doth sin put forth in us and show the filth, folly, and deadness of our Estate. There are seven abominations( saith Solomon) in the Heart; which Expression notes perfection and strength, an absolute complete number, Prov. 26.25. And they are such abominations as consist in, and are strengthened by deceit: so saith Paul, The Flesh lusts against the Spirit, Gal. 5.17. And hence springs its Efficacy in hindering the Accomplishment of what we would: its workings are for the most part under-earth workings, and being no way diligent and unwearied in the Watch can never set themselves in opposition to them; they yield to the importunity and power of Lust through the imperceptibleness of its Actings and first Motions in them.  
5. It is so full of, and frequent in contradictions, so that it is not to be observed and dealt with according to any constant Rule or way of procedure, and it is ingrained in the weary Nature and Constitution of many: Others received it from something in their life and Conversation; thus do they seem to be made up of contrarieties: this discovers a bad Face, and gives them an evil Character and Denomination, and is rarely observable but when it springs from some strong predominant Lust: this is it in general with the Heart in respect of its frame as to Moral good, and evil, duty, and sin; sometimes flaming hot, and by and by key-cold; weak, and yet stubborn; obstinate, and yet pliable: thus do our hearts contradict themselves in their Frames every moment. At sometimes you would think it were altogether for such a way or work, and soon after it is far otherwise; none knowing to what it is constant and fixed, and so know not what to expect from it; and the Reason of these things is the great confusion that is brought upon all the faculties of the soul by sin: their first Creation was in the most absolute Harmony, the greatest Union and Per-Perfection; the whole soul was in perfect subjection and subordination to God and his will; Mind, Reason, Will, Affections, all were directed by, and referred to God. The Mind makes discovery of what is good, and the Will answers thereunto in its choice thereof, even to the discovery made thereof by the Mind. The Affections follow constantly and evenly the conduct of the Mind and Will; and indeed the Minds subjection to God in our Primitive state was the moving cause of all the Orderly and Harmonious Actings of the Soul, and all the parts of it. This being disordered and ensnared, and captivated by sin, all the Faculties thereof move across and contrary the one to the other. The Will chooseth not the good that the Mind discovers, the Affections delight not in that which the Will chooseth, but all are across and contrary the one to the other: and this is the Fruit of our Covenant-breaking-fall in Adam, which lost us all disposition to, and desire after such a Relation and Enjoyment: Sometimes the Will leads, and the judgement follows; and many times the Affections that should obey in their place, and follow the dictates of the Mind and judgement; these get the Rule and Dominion in the Soul, and make the whole Soul a Servant, yea, a Slave unto them; and this is the Reason the Soul or Heart is made up of so many contradictions in its ways and actings: Sometimes the Mind and judgement Rules, and then all is ready for willing Obedience and Duty, and all things are fair; but immediately the deceit of the Will or Affections shows itself, and the whole is carried away to fulfil some cursed Lust or other, and the case is altered; and this makes the heart deceitful above all things: It agrees not with, nor is constant to itself in any one thing; it hath no Government or Conduct that is stable, and being thus unfixed 'tis impossible to make judgement what its Frame or bent is; for it knows not, nor can know its own inclination: and thus you have another discovery of the hearts deceitfulness.  
6. The next particular wherein the deceit of the heart is manifested, is the full and fair promises the heart makes upon the first appearances of things; and this also ariseth from the same cause as the former: It may be, the Affections are touched and wrought upon, and then the Affections swaying and influencing the whole heart, cause it to appear in a fair frame, all is well seemingly; but soon after the whole Frame is changed: the Mind was not at all affencted or changed; the affections a little acted their parts, and are gone off withered and dead, and all the fair promises of the heart are departed with them. Lo here a deceiving and a deceived heart, who can deal with it? Unsearchableness added to Deceitfulness, increaseth the difficulty of dealing with sin, as it hath taken up its seat and residence in the heart. Now these false promises do but promote the interest and advantage of sin: who can express the Treacheries and Deceits that lye in the heart of man, even when it makes fair and full promises upon the first appearance of things? it is not for nothing that the Holy Ghost so expresseth it, it is deceitful above all things, uncertain in what it doth, false in what it promiseth, and never makes good one of a thousand of its own engagements. And hence the Lord cautions the people to look to it, lest their own hearts should entice and deceive them. They are full of promises, but these are but as a morning due, and as an early Cloud they vanish away. The heart frequently makes composition where there is no reconciliation; and willingly enters a truce where yet there is no peace, and with this frame 'tis satisfied and pleased, because hereby it seldom comes to do execution upon sin, or effectually to root up any weed of bitterness, but cries as he to his brother, I have enough my Brother. Having obtained satisfaction upon a promise made, it sings a requiem to itself, having secured its Beloved: the heart will willingly part with something, at least bind itself by promise so to do, if that will satisfy, though it presently break its promise, as samson his Withs.  
7. A seventh Discovery of the deceitfulness of the heart, is the intimacy and inwardness that sin hath with the heart, whence it hath great advantage to exercise its deceit; and from hence 'tis called in-dwelling sin, and by the Apostle called the Law in the Members, Rom. 7.23. and this deceit of sin not a Law proposed to us, but in-bred in us, and the former may not be compared for Efficacy with the latter; and therefore when the Lord promiseth to bring his People from under the power of the Law of sin, and to the obedience of the Law of Grace: he thus expresseth it, I will put my Law in their heart, and writ it in their inward part, Jer. 31.32, 33. We have an Example taken from the Law, which is contrary to this Law of sin, even the Law of Grace, which was in-bred in, and Natural unto Man in his estate of Innocency, being the rectitude of his faculties in Being and Operation with reference to his chief end of Glorifying God, and enjoying him for ever: Now, 'tis from hence that it receives its power in the Soul to enable it to Obedience, and to make that Obedience sweet and easy; for this is the Nature of an internal Principle, and though this Law be obliterated in a great measure as to the Dominion it once had in the Soul, yet the remains of it are powerful and effectual, Rom. 2.14, 15. And 'tis not now only an external Law, but an internal living Principle, for God knows the former without the latter, as it is now proposed, will never do: and therefore this is fixed upon by the Spirit, in the Prophet, as a discovery of its insufficiency, even the outward Law or written word as an outward means of inducing to Obedience; this will never( saith the Lord) answer my end in the dispensation of it to a Soul or People, therefore will I walk with them in another way; I will change the outward Law into an internal living Principle, and this will make them my People, and keep them as such unto the end. Now, the like Efficacy hath the Law of sin being an inward Principle: it induceth to Obedience, and is very powerful in subjecting the Soul thereto; for 'tis in the Soul as in its home or Mansion, there it abides, and quits not its dwelling: Who shall quit me from this body of death, saith the Apostle, Rom. 7.24? Now, 'tis in the intimacy and inwardness that sin hath with the Soul, whereby 'tis rendered deceitful above all things, and none can effectually deal with it but God alone.  
8. Another piece of the hearts deceitfulness lies in an unseasonable performance of Spiritual Duties, Spiritual performances are then untrue when untimely, and unsound when unseasonable: Now, the deceitfulness of the heart lies in pressing other things as Lawful and necessary in the room and stead of Spiritual Duties: Thus those in the Parable denied coming to the Marriage, and that upon the account of their Lawful Callings, but a gracious heart hath a ready Answer: these things ought to be first done, and those not to be left undone; every thing is beautiful in its season, where the heart prefers the love of these things before Duty and Obedience it cannot be right in the sight of God: Should I, says the deceitful heart, attend unto all Duties in this or that kind, strictly for Matter, Manner, Time, and End; I should neglect more principal occasions, and be useless to myself and others in the World; and through the working of this deceit in an unsearchable heart, particular businesses come to dispossess particular duties of their place and time, though God give us time enough for all that he requires of us in any kind; in this world no one Duty need to interfeir with another, nor need men be justly hindered from Glorifying God and saving their own Souls; 'tis far more intolerable that Duties should suffer than their Callings and Employments, though God hath given us time enough for both. But yet thus are Men beguiled through the deceitfulness of their hearts, and wholly taken off from the regular performance of all, or most of the Duties God requires at their hands; the Lord pardon our Seconding Satan in so cursed a design, and contributing so much to our own Misery: and this is another particular wherein the deceit of the heart is made apparent.  
9. Another piece of the hearts deceitfulness lies in this, in that we have not only our Old work to go over and over with, but new work to employ ourselves about continually while we live in the World; new stratagems and wil●ss to deal withal, as the manner is, where unsearchableness and deceitfulness are to be contended with: Let us never account our work of Mortifying sin to be at an end while the place of its habitation is found to be unsearchable: when we think our conflict with sin is over, and our success obtained, there is still some reserve remaining, not that we knew not of that we saw not; many have been Spiritually wounded after great successses against this Enemy, because they have given over their work before it was at an end: there is no way of pursuing sin in its unsearchable holds but by being endless in our pursuit: and when this is vigorously and constantly carried on, the body of death is much weakened, and the Soul is much encouraged and carried on toward perfection; but there must be no fainting or giving over while we are in this World: the heart hath a thousand wil●ss and wickednesses which we are not acquainted with; and if we are off in the least from our Watch, we are sure to be surprised: and hence are those commands and cautions given out for Watching and Circumspection; we that have to do with an Enemy deceitful above all things, can never be safe unless we persist in such a frame: it may be under some great Affliction, some eminent Enjoyment of God, under the sense of the savour of blessed Communion with Christ; we have been ready to say, sin was Mortified, but yet we have soon found by sad Experience, what unsearchable recesses it had in the heart, and what boilings up of new Corruptions, which none could acquaint themselves with but God alone: How many are suddenly and sadly surprised by sins they never knew of, nor dealt with their heart about, but have been ready to buffonery with their Corrupt hearts, as Hazael with the King, Am I a Dog, that I should do such things as these? And this is the Reason or Cause amongst others of the pursuit of our War against sin. When we are rising from under the impetuous assaults of some sin that we have daily occasion to acquaint ourselves with in its Nature and Effects, we are again worsted with the successive assaults of new Corruptions, which have long dwelled securely in an unsearchable heart; and things being thus with us, our work must needs be difficult, spiritual, and flesh-displeasing.  
10. The Hearts of Men are unmeasurably deceitful, in that they willingly employ all their deceits unto the Service of sin, and contribute them all unto its furtherance; hence is that Advice given, Prov. 4.23. To keep our hearts with all diligence. When sin riseth up in the heart by deceit in the first motions and stirrings of it; importunity, yea, violence is commonly restend and rebuked, and when it returns again with new policy and power, is finally denied by the Law of Grace; yet so many and powerful are the assaults of sin from deceit, that the Soul, though Armed with Grace, and under Command and Conduct of the Spirit, yet trembles thereat, and casts itself into the Arms of Christ for deliverance: And if this be neglected, it is assuredly worsted, and hurried through the mire and filth of hurtful and noisome Lusts: I say, hurried up and down through the power of foolish Imaginations, seeking Rest, but finding none: Sometimes by our negligence, sometimes by our carnal confidence to give check to sin, it makes its entrance upon the Soul, and finds entertainment; it gathers strength and power, and insensibly calsts us into a sinful frame: therefore above or before all keepings, keep thy Heart, so the Original renders the word; you have many keepings that you attend unto, but above all keepings prefer that, attend unto that of the heart, and of the Affections, that they be not again ensnared and entangled with sin. There is, there can be no safety where this is neglected; save all and loose the heart, and the whole is betrayed into the hands of sin: Your Lives, Estates, Families, Reputations, all are considered and kept by you, but above all keep thy heart with diligence, for it improves all its deceits unto the service of sin: Sometimes we are ready to conclude a freedom from the hearts deceit as it prompts to, and prepares the way to sin, it may be upon some signal enjoyment of God, some full supply of Grace, some return from wandring, some deep affliction, some through humiliation, we are ready to abate our suspicion of our hearts, and to much too lean to our own understandings: yet even here we may accuse ourselves of Folly, because we find by sad Experience, that things with us are far otherwise: the heart is still engaged in the pursuit of Folly. Awake then, O sinner, down into thine own heart, rifle the Labyrinths, and break open the false bottoms there; see what of sin is in thee: is there any Darling sin, such as cogs with the Complexion, or falls in with thy Calling, or any way steals away thy heart and affections from God? be sure that this is an accursed thing, a Delilah, as the word imports, an exhauster of all that is precious in the Soul, how fair so ever it may look to sense, it is virtually wrath and sorrow unto thee: and 'tis the rather so from the willing contribution the heart gives to the furtherance thereof.  
11. The deceit of the heart is further manifested in the retreats, shelters, or coverts that it hath for the safety and security of sin, and these are found to be sometime the minds darkness, the wills stubbornness, the affections deceitfulness, and many ways it hath to shelter sin by deceit: Now, deceit in the heart prevails considerably if we consider the Nature of it in general; which lies in a representation of things unto the Soul otherwise than indeed they are in themselves; and it represents them thus either in their Nature, Cause, Effects, or present Respects unto the Soul: and this it doth by hiding what ought to be seen, and considered by concealing circumstances, consequences, and thereby manifesting things that indeed are not, that the mind may make a false judgement of them through deceit: Thus did Jacob deceive Isaac, and these are the retreats and coverts for sin; look upon sin then as it is an evil, an only evil, infinitely more loathsome than the Dogs Vomit, or Swines Mire and filth, or Menstruous clothes, by which things it is shadowed forth in Scripture: Arraign it as the greatest Malefactor that ever was, call in Death and Hell, a cursed World and groaning Creatures, the ruins of Angels, and the Souls of Men, the Bloody Passion of Christ, and the wrong and Injuries done to God himself to bear witness against it: Each of these can tell sad stories of it, and all will cry out, crucify it, crucify it: give it thence a doom that it may die accordingly; strip it off its false nails and deceitful covers, its bewitching appearances; pull off its golden profits, and filken pleasures and purple, of false honour, that it may appear as it is in its Native deformity, sinful sin, out of measure sinful: sometime 'twill start in a thought, creep in at a sense, or hid itself under those things that are Lawful, or so play with thy fancy till it persuade thee to make a surrender of thy affection, and there it makes a Covert for itself: And this is another Conviction of the deceitfulness of the heart, a plain discovery that it is deceitful above all things.  
12. The deceitfulness of the heart is further manifest, in that though it loose its room in the Life and Affection, yet it retains its indwelling in the Mind or judgement. There may be avoiding Temptations to sin in the life, and a great withdrawing of that dear affection we once had for it, it may be, upon some great affliction, some signal disappointment, it may be it hath been pregnant with scandal to thy name and reputation; or some way or other prejudicial to thy Body or Estate, and this may cause thy affections to hang the wing, but the Mind may retain its liking and approbation; and a secret reserve may lye hide for sin. The hand of God in his Spirit may be high and strong upon the Soul in conviction of sin, and a sense of its evil; and yet no vigour or power from a spiritual life as its contrary at work, but rather a secret loathness in them to take upon them the yoke of Christ. Yea, sometimes there may be a propensity to the contrary; and the Soul had rather do any thing, embrace any diversion, though it wound itself thereby. If it pray, or meditate, it is even weary before it begins the work; and cries, when will the work be over? yet even here God and the Soul are immediately concerned. The ground of all this is the mind that should be affencted and concerned in this matter & should be the great spring to move and determine the rest of the Faculties by being furnished with the considerations that are prevalent with God, and by being in a readiness to pled and manage them in the most spiritual manner, and to the best advantage; I say this leading Faculty retains its approbation and choice of sin. Now 'tis not only difficult, but utterly impossible to get the Soul in such a frame, as to lay out itself to the utmost in hatred and opposition to sin, to be clear and constant in this duty, while the Mind remaines thus affencted. Now the enmity of the Mind, though it be the main, yet not only reason of this state of things in the Soul: for another reason may be, the Minds want of a right understanding of the Duty itself, and of the way of managing the Soul in it. And thus you have another discovery of the hearts deceitfulness, and that in none of the least mischiefs and evils which the heart abounds with in its depraved state.  
13. The Deceit of the heart is further manifested, if we consider, that upon the proposal of a Temptation it separates betwixt the Doctrine of Grace and the use and end thereof. It dwells upon the Notions thereof, and intercepts its Influences in the proper application of it. From the Doctrine of the assured pardon of sin, the heart insinuates a regardlessness of it; Ephraim( saith the Prophet) loveth to tread out the corn. He loved to work when he might eat, and always to have the Corn before him; but Ephraim shall plow,( saith God) a labour needful, though at present not so delightful. Most men love to hear of the Doctrine of Grace, of the pardon of Sin, of Free Love, and suppose they find food therein, and 'tis evident they Thrive and Grow in the Life and Notion of them: but to be ploughing up the Fallow Ground of their hearts, and to be searching after sin; this work they have no such delight in, though it be no less necessary than the former. Though the path of the exercise of Grace be not so trodden, as that of Knowledge and Notion; yet is it the only way to come to the true knowledge of Grace itself. how many Wise and grown in other things, have little skill in the search of their deceitful hearts, and from the pleasure they profess in the Doctrine of the Gospel, therefore they supposed they really believed it: but herein lies the Deceit of their cursed heart, which might soon be prevented if they would but search them more and not trust them. God in Christ makes the proposition, and the Devil and the corrupt deceitful heart make the conclusion; even to grow regardless of sin from the Grace of God whereby it is pardonned. Now the Apostle declares in his reproof a detestation of such an insinuation, Rom. 6.1. Shall we continue in Sin that Grace may abound? God forbid. The deceit of the heart is apt to make that conclusion, but we give it not the least countenance thereto. judas confirms it for a Truth, that the hearts of men have improved this Deceit, though to their ruin and overthrow, judas ver. 4. Ungodly men, turning the Grace of God into Wantonness. And how many instances hereof have we in these dayes of sin? the opposite to this, even grace, shows much of the Wisdom and Power of Faith: for the Soul being cast into the mould and form of the Doctrine of Truth, about the full and free forgiveness of all sin in the blood of Christ, then to be able to keep the heart in a deep sense of its own deceitfulness, and humiliation thereupon is a great fruit of Gospel-Grace. And here you have a Touchstone for the trial of your knowledge, whether it be truly saving, yea or no. It empties the Soul of Fond and False conceits of its own sufficiency, if it be Genuine and of the right kind; and teacheth to water a free pardon with Tears: it teacheth us to watch for the discovery and ruin of those heart-evills, which yet we are sure shall never ruin us: but if it secretly and insensibly make men loose and slight in their thoughts about sin, 'tis a grand deceit of a carnal heart. And hence is that broken bleeding frame that we find many to walk in, so that it is hard to know, whither to reduce their state, whether to the Law or to Grace; and yet have a greater watch upon their hearts, and more consciously tender of sinning, or yielding to its deceits, than those who abound with more Knowledge than themselves. And thus you have another deceit of the heart detected, and the heart found to be desperately wicked.  
14. The deceit of the heart lies in the way of management, which is inseparable from it in all its deceits; it is always carried on by degrees, by little and little, that the whole of the design and aim be not at once discovered. And thus did the Devil deal with our first parents in the Temptation that befell them: he proceeds in it by steps and degrees; first he takes off an Objection, by telling them they shall not die; and then proposeth the good of Knowledge to them, and their being like God thereby, and all this was but to conceal and hid his own ends upon the whole from them. He gains upon them by deceit, and then makes use of what is gained to press on to further effects, from the whole thus stated to them. And thus did the Egyptian King deal with the Israelites, Exod. 1. he did not at the first attempt the cutting them off at once; but his way was( ver. 10.) to deal craftily with them; and thus it was expressed, for first he begins to oppress and burden them until they cry out, and complain in the bitterness of their souls; and this produceth and brings forth their bondage, ver. 11. Having this fair advantage for their Slavery and vassalage, he proceeds to the murder of their Children, ver. 16. He falls not upon them at once, but proceeds by degrees; and thus we see the working of a deceitful heart, which is perfectly known to God alone. It is from the Nature and inclination of the heart, and its own designings, that it is guilty of perpetrating in a great measure such or such evils. How doth the sinner play with sin, in the Fancy and Imagination, before the affection prey upon it, and it takes with the heart? There is a gradual approach and letting out of the heart unto sin, that the deceit and wickedness of it may be the more indiscernible and secure.  
15. The next particular wherein the deceitfulness of the heart is manifest, is when the heart in part gives up itself to sin from a pretended weariness in its opposition unto it; and hence is that instruction, Luke 18.1. That Men ought always to pray, and not to wax faint. And Heb. 12.3. That we be not weary nor faint in our minds. There is an aversation in the heart Naturally unto immediate Communion in any Duty or Ordinance with the most Holy God. Now, such is the Nature of some Spiritual Duties, that there is nothing more accompanying them whereby the carnal part may be indulged or gratified; and the deceitful heart pleads the advantage of its weariness, to withdraw itself by insensible degrees from its opposition unto sin in those Duties. Now, in public Duties there is somewhat of that Nature beyond pure Acts of Faith and Love, whereby the carnal part may be in part satisfied; but no relief then coming in by others, but what is purely Spiritual, they become a weariness, and burdensome to flesh and blood; this is like traveling alone without a Companion or Diversion, which makes the way seem long and tedious, but brings the Traveller with speed to his Journeys end: and thus the Disciples when according to their Duty and present distress they should have been found much in the Duty of Watchfulness unto Prayer, their Lord finds them fast asleep: hence he remarks a weakness in the flesh, but a willingness in the spirit, and from this weakness grew their indisposition to, and weariness of their work; their hearts complying with the deceitfulness of sin they are ensnared and taken, their opposition to it being neglected; sin offering for the relief of the weak and weary flesh, Spiritual and Natural flesh do mutually assist and aid each other by sinful compliance in this matter. And thus it was in the Spouse, Cant. 5.2, 3. She was asleep, drowsy in her Spiritual condition, and pleads her unreadiness to shake her self from that sloth: Now, if the heart be not watchful to prevent and put by insinuations of this Nature, if it stir not up the principle of Grace in the heart to retain its Rule and Sovereignty, and to put by, and refuse all fleshly insinuations whatever; it will assuredly give up itself in part to sin, from a pretended weariness in its opposition to it: and this is another particular wherein the deceitfulness of the heart is very evident.  
16. The next particular wherein the deceit of the heart is manifest, is, a willing ignorance where lie the beginnings of our failing and declensions in the ways of God; and that either as to our general course, or to our discharge of particular duties. Now these things are of great concernment to us: when the beginnings and occasions of a sickness and bodily distemper are known, it is a great advantage to direct in and unto the cure of it. And hence God to recall Zion to himself, shows her where lay the beginning of their sin, Micah 1.13. Now here lies the beginning of sin to us, even the hearts being wanting in a due attendance in all things unto the discharge of its Duty. The Principal care and charge of a Christian lies in the keeping and right management of his heart, and if he fail in that, the whole is betrayed, either as to its general frame, or as to particular miscarriages. God looks not at the multitude, but at the manner of performances of particular Duties, whether they are done with that intention of Mind and Spirit that God requireth: would you therefore take the true measure of yourselves, consider how 'tis with you in this we are inquiring after; consider whether by any of the deceits mentioned the heart hath not been diverted or drawn off from its Duty; and if there be decays upon you in any kind, you will find that there hath been the beginning of them, by one deceit or other, the heart hath been made slothful, uncertain, and regardless unto Duty, and being thus beguiled, hath lost a full reward. And this is the fruit of a willing Ignorance, where lye the beginning of our declensions in the ways of God: Let us then remember from whence we are fallen, and Repent, and do our first works again; let us try our works, as 'tis said the Eagle doth her Young ones, even by a Sun-beam, many that undertake the profession of Religion, and Duties consequent thereupon, think not of their own frames in the discharge of them, their hearts are charged with other things, onely Duty takes up so much of their time; this is but to mock God and deceive ourselves: Alas, may such a Soul say, had I been more punctually faithful in the discharge of Duty, and emptied my heart more of the World and sin; if I had not been guilty of the abuse of Gospel-Grace by giving Entertainment to vain hopes and foolish imaginations, I had not been thus withered, decayed, sick, weak, wounded, defiled; my careless, deceived, and deceitful heart hath been the beginning of Sin and Transgression unto me. And thus you have another character of the hearts deceitfulness.  
17. Another part of the hearts deceitfulness lies in a secret changing of the Matter of our Study and Affection, even the Sufferings and across of Jesus Christ. Our mind and thoughts being employed upon this as their Object, it hath an exceeding Efficacy towards the disappointment of the whole work of the hearts deceitfulness. 'Twas this that Crucified the Blessed Apostle to the World, and the World to him, Gal. 6.14. This his heart was set upon, and these were the effects of it. From the World doth the heart take the baits and pleasures of sin, with which being taken and ensnared, it proves deceitful. While the heart is filled with the across of Christ it casts a shade of death upon every thing beside that; they have no excellency or desireableness in them: it lays the ax to the root of sin and sinful affections; and leaves no principle to go forth and make provision for the flesh to fulfil the lusts thereof. If thy heart be not attended; if it be not excited, directed, and warned by the study of the across of Christ; it will be apt to decay in its proper work, and sin lies in wait to take every advantage against it. Many complaints we have of this Nature in Scripture, of those who lost their first love, in living in the neglect of the study of the across of Christ: let us then be jealous over our own hearts, lest we also be overtaken with the like deceitful frame. Labour much then in the study of the across of Christ; consider the sorrows he underwent; the Curse he bore; the blood he  shed; the Cries he put forth; the Love that was in all this to your Souls, and the Mystery of the Grace of God therein. Study the Vileness, Demerit and Punishment of Sin, as lively represented in the Death of Christ; and this will keep thy heart from diversions unto Sin, that in vain will the Snare be spread before thee. If the matter of our study were not secretly changed; and our heart Faint, Powerless, and seldom in Holy Meditation; Sin could have no access to our Souls. And thus you have another deceit of the heart discovered, and the great evil of Falling in therewith: the Lord help us to use the best remedies, and bring us to further Knowledge of our own hearts,  
18. The deceitfulness of the heart is further manifested, in its frequent entertaining of, and imaginations about sinful Objects; from whence 'tis certainly entangled with the evil of Sin. When the Heart stirs up frequent imaginations about the proposed Object, which 'tis lead forth and enticed unto through its own deceit; then sin prevails, and the affections are gone fully after it: fills the Mind and possesseth it with images and appearances of it continually. Such persons device iniquity and practise it, when 'tis in the power of their hand to do it, Micah 2.1. and Peter tells us they have eyes full of Adultery, they cease not from sin, their minds are possessed with a continual representation of the Object of their Lusts; and it is so in part, where the heart is in part entangled with sin; and begins to turn aside unto it: and John tells us of the things that are in the World; the lust of the flesh the lust of the Eye, and the Pride of Life, 1 Joh. 2.14. The Lust of the Eve, is that which by them is conveyed unto the Soul: Now 'tis not the bodily sense of seeing, but the fixing of the imagination from that sense, that is here intended on such things: and this is called the Eyes, because things are constantly thereby represented unto the Mind and Heart, as outward Objects are unto the inward sense by the Eyes: And thus Achan declares how his deceitful heart prevailed with him, Josh. 7.21. about the Golden wedge and Babylonish garment; he employs his thoughts upon the Profit and Pleasure of them, and then his Heart goes forth deceitfully in projecting their possession: Now abiding thoughts with delight upon forbidden Objects, are in all Subjects and Cases actually sinful: There may be a Lodging of vain thoughts in the Heart, as the Prophet speaks and complains, a thing sinful and to be abhorred, and yet this may be where the consent of the will unto sin is not obtained. Thoughts may begin to lodge in the Mind about a matter or business, which yet the Soul would not do for the world, though vain thoughts lodge about them: Yet even here there is required a narrow watch and study of the Heart, Thoughts being the Messengers to carry Sin from the Imagination to the Soul, and there make a Presentation of its worth; and in this the Soul is willingly deceived with a false show and appearance thereof.  
( 19) The Deceit of the Heart will further appear in the sinful Reserves the Heart enjoys in every thing it doth, or is employed about in the Service of God. The deceitful heart contents itself with generals, to shift itself from attencance unto things in particular Instances; it rests satisfied with a general purpose of referring all things it doth or may do, to the Glory of God, without considering how every particular Duty may have a peculiar tendency and reference thereunto: Thus Saul thought he was perfect in the whole will of God, and had really designed his Glory, in the Service he performed in his war against Amalek, when for want of studying and performance of every particular Duty belonging to that service,( which is the sinful Reserve we are now inquiring after) he dishonours God, spoils his Service, and ruins himself and his Posterity with him. Men may flatter themselves unto a satisfaction about their Ends and Actions in things, when they have no gracious Principle in Duties that have reference thereto: And thus the Young man in the Gospel persuades himself of his Integrity in what was done, and to be done, for the Glory of God and his own Salvation; yet a sinful Reserve for the World lay hide in all this, and he went away sorrowful upon that difficult and flesh-displeasing Duty that Christ enjoins him, which was indeed the Touch-stone of his sincerity, and the trial of what had passed before for real Grace; Go sell that thou hast, and take up my across, and follow me, saith Christ, Luke 18. ver. 22. If a person travail a Journey it is not onely necessary that he direct his Course such a way, and so proceed; but every turning and other Occurrence in his way must be observed, otherwise he may soon be lost, and never attain his Journeys end. General aims at such an End, will never help us to the reaching of it, unless we ply particular Duties that have special reference as the way thereto: And this can never be done where the heart hath one sinful Reserve to prey upon: Thus Saul cries in his Expedition against Amalek, Come in thou blessed of the Lord,( saith he to Samuel) for I have done the Commandments of the Lord: He is now comforting himself in the thoughts of his work done, though he had not attended the whole will of God in that matter, but some sinful Reserve renders him and his work unacceptable: This also was their Condition, that we red of Isa. 58.3. Wherefore have we fasted, say they, and thou regardest it not? They had pleased themselves in the performance of that and the like Duties, and conclude that God must be pleased also: But he plainly shows them wherein they had failed, which caused him to reject them; the Heart was deceitful, having some sinful Reserve in that Affair. Thus you have another Instance of this great Truth.  
( 20) The last general I shall insist upon as the undoubted Character of a deceitful Heart, is this; even the sinful and dreadful Division the Heart may admit of as to the ways and Truths of God; and this may in some sense befall the Best as well as the Worst of men: Now in order to the making this great Truth plain, the Division of the Heart as direct contrary to that blessed Union whereby the Heart is mystically one with the Lord Christ, doth necessary fall under a two-fold Consideration:( 1) With respect to entrance or Foundation union; and this is proper to the Wicked, who are naturally alienated to the Life of God, having no hope, but without God in the World.( 2) There is a Division of the Heart in opposition to Union of Progress; and this may and doth befall the choicest of the Lords People: Here it is that the Heart may be much divided in respect of the imperfect work of Sanctification in the Soul: You may consider the whole of Heart-division as it may and doth befall the dearest of Gods Children in these few particulars.  
1. So far as the Heart is under the Power of Lust, so far 'tis divided and estranged from God. This was the Case of blessed Peter, who once thought and really judged, that though all men should forsake Christ and the Truth, either wholly, or as unto the degrees of Obedience and Holiness they had once obtained, yet he would not; but we know what was the issue of that matter, how and wherein his deceitful Heart imposed upon him: He had Light into, and Conviction of his present Duty, with necessary and strong Resolutions to continue therein; yet even this secures him not from the denial of Christ: but here the Heart proves divided, and is miserable imposed upon by the Deceitfulness of sin, having secret pretences to countenance itself in compliance with the Temptation. And here I may sadly assert, once for all, that there is scarcely any thing at this day in the world, wherein all sober men do generally agree, except this alone; That the Hearts of all men do wax worse and worse; and that to such a degree, that former Ages afforded no Presidents: Few or no Instances are extant of the decrease and abatement of any one sin in its Love or practise, but rather men advance unto higher degrees of Confidence in its perpetration: How few Instances of spiritual Recovery from any of our decays have we at this day! And this is a sad proof, that the Hearts even of the Saints are much divided in point of Progress from the ways and Truths of God: The general Prevalency of this evil of Heart-deceit, so far as we are thereby subjected to the power of Lust, proclaims such a danger, that no man that takes care of his own Salvation, ought or can neglect: Therefore let us watch, stand fast, quit ourselves like men, in taking to us the whole armor of God: Let us be jealous of our own hearts; constant and diligent in the use of all Means public and private, for our preservation from the Deceit and Power of in-dwelling Sin; because, so far as we are subjected to the cursed importunity thereof, so far we are separate from the Fear of God, and Strangers, yea Enemies to a life of Practical Holiness. And how regardless are we grown of Gospel-Holiness and Obedience, and while we differ about the Form, the inward Power thereof lies-by neglected, no thriving design for the Retrival thereof being on foot! Alas, what coldness in Love is there, what Barrenness in Heart and Life among Professors, what decay of Zeal, what heart-Adherence to the World, in the Love of it, though unfuited to our present State and Condition in it; what Neglect of Duty, what seldomness in Divine Visitations, what want of Life and Delight in spiritual Communion with Christ; what hurtful growth of carnal Wisdom with its Attendants do we daily find in our hearts! Hereby we are sadly degenerate in every thing that is heavenly, spiritual, through the craft of satan, and the deceitfulness of our corrupt hearts: And if we will not yet be awakened by all this, if we will not stir up ourselves with the Gifts and Graces which we have received; if we will please ourselves that all is well, and like to continue so, and will walk with boldness and confidence in the way of the World and Sin: O that my Head were waters, and mine Eyes a Fountain of tears, that my Soul could mourn in secret for it: Know our inability to stand in this day of Temptation which is come upon all the world, to try them that dwell on the Earth.  
Object. But how may the heart be said to he under the Power of Lust, when the Apostle saith, Sin shall not have dominion over us, for we are not under the Law, but under Grace?  
To this I answer, There is a two-fold Dominion of Sin in the Soul; the first, habitual and universal; and this is proper to the wicked and unregenerate, but wholly inconsistent with the Calling and Condition of a Saint: The second, particular and actual; and this is possible in a state of Saintship, and our Union with Christ may be much weakened thereby; and of this we have sad Instances every day.  
2. So far as we are decayed, and fallen away from the degrees of Holiness and Obedience that we have attained, and that it may be for a long season, and possibly with respect unto some especial sin, from which we are recoverable, and which doth not cast us absolutely under the power of it; yet so far as we are fallen into a dying condition in Spirituals, so far we are divided from the ways and Truths of God. Now decays befall us sometimes through the Power of strong Temptations, the deceitfulness of the heart joining with their own Sloth and Negligence; Corruptions, this or that, for a time, and in particular, may be too strong for our Convictions, and after we have thought ourselves above them, we may again be prevailed upon and overcome by them; one or other Lust may grow so strong in us, so habitual to us, that we may fall once and again under the power of it, until it may be we have lost much of the sense of its Guilt, and more of Strength and Power to resist it: Now so far as we are under the decays mentioned, so far is the Heart divided through the deceitfulness of Sin.  
3. So far as we are joined to Idols, so far are we divided from God, his Ways, and Truths. Any thing in the World beloved as God, or above him, is most certainly become an Idol to the Soul: and every thing, any thing, is more or less taking according to its suitableness to, and prevalency with the Mind. And were it not but that the Minds of Saints are powerfully influenced with reserves for Heaven, and the things of Heaven; it were impossible they should exceed the World in their Lives. The World is no Token of Gods favour, nor a Pledge of Blessedness to any in their sins; much less designed an Idol to Saints, for whom 'twas principally purchased by by Christ: and yet how far are we wrought over to a compliance with with it through deceit. Unbelief, the Deceitfulness of Sin, Corrupt Lusts and Affections, Care about and Love of Riches, lye all in a readiness to give advantage whereby some Idol may enter and take place in the Soul. Now though it be impossible that a Saint should love the World above or in equality with God, yet may they be sadly ensnared and entangled therewith, And to conclude, the various ways whereby the World prevails with the deceitful Heart, should warn us continually to stand upon our watch: did it work only one way, it might the more easily be withstood: but when the methods are divers it works by, and the evils it runs us into, so many; we have need to study our own Hearts, and keep them( if possible) with all diligence. How careless in Holy Duties, could in Zeal, Luke-warm in Love, Barren in Good Works, Cleaving unto, and Conformable to it, Low in our Light, Dubious in our state, Useless in the World, Fearful, of trials, doth the World render us where 'tis immoderately affencted. These things being discovered, what manner of persons ought we to be?  
4. So far as we are carnal and sensual in our Frames, so far is the heart divided from the ways, and Truths of God. A Soul may be in a Spiritual state, yet often found in a Carnal Frame: This was formerly a Spiritual Pestilence, walking more in Darkness; but is now a Destruction wasting at Noon-day. There are in our Souls and Minds the same Principles of Sin, and Love of the World, as are in those who are Denominated from nothing else; And how soon they may be excited and drawn forth, by outward occasions and Temptations, and caused to issue, though in a partial apostasy, from the ways and Truths of God, we know not. The lives of many do express that the more powerful influences and extraordinary effects of the Word and Spirit are suspended: and he that makes no observation of these things in himself, is somewhat sick of the Laodicean distemper: And if we will not be stirred up and awakened to a more Holy watchful Frame, 'tis feared we may come to be in the condition of the Church of Sardis, to have a name to live, but to be dead. Several causes and effects there are of this Frame, we are now discoursing of; great surprisals, strong Tempations, negligence in Watching against the deceitfulness of our hearts, may produce temporary abnegations of the power of the Gospel, and woeful declensions from the due observations of its commands, with wandring into foolish opinions; yet recovery may and must be had from all these, and we brought by Repentance unto Salvation: And this will render the despair of those causeless, who are ever awakened in this World time enough from a course of sinning, destructive to their Souls. And thus I have now finished the Twentieth discovery of a deceitful heart; the Lord grant that after all this, none may be self-deceived, who red these lines: the ways and workings of a deceitful heart are innumerable, and cannot be recounted: but the principal and most dangerous of them, I have here manifested as the Spirit and Word have supplied in the search; and yet after all this, we must lye down in sorrow, and conclude with this weeping Prophet in the words of the Text, The heart is deceitful above all things, and desperately wicked, who can know it? yet after all, we are comforted with an I the Lord search the heart.  
( 1) Use of Information: If the Heart be thus deceitful, then the work of a Christian in contending with and mortifying of Sin, must needs be an endless work; because the Seat and citadel of this Tyrant is unsearchable; and when we have done all that we can in the Mortifying of sin, there are still Remains that we cannot discover. Thus was the Case with holy David, who was surprised into great Sin after a long Profession, manifold experiences of Gods goodness, and a watchful observation and keeping himself from his Iniquity: Sin onely retires upon Mortifying work, into some unsearchable Recesses it hath got in the Heart, as to its Inbeing and Nature, though it be greatly weakened as to its Power and Effects; and yet what wisdom is wanting among most in the world! how little diligence is used by many, constantly to ply heart-work! If they can but safe-guard other Concerns, the heart is too much left to take its own course, and then hath it an advantage to exercise its deceit; Heart-deceit is never less inspected than in the use the heart is put to in keeping other things; all Events depend upon a constant management of the heart against its deceits. Heart-work being constantly attended, the whole course of our Life here will be according to the Mind of God; and our End will be the Enjoyment of him for ever: And if this work be neglected, we do in a great measure labour in vain, whatever else we do. Blessed is he who thus feareth always: This constant pursuit of Sin by Mortifying Acts, will make men carefully and conscientiously to avoid all Occasions of all things that look like Deceit, or that may on any account have a tendency thereto, whether in their inward Frames, or outward Practices. Those who have not taken in a sense of their Danger in intermitting heart-work, will see little reason to concern themselves with this Discourse. There must be in such a season as this which is passing over us, a frequent calling ourselves to an account, how things stand with us as to the inner man; what is the state of our spiritual Life; whether our Faith, Love, do thrive or decay, and whether God or the World do get ground in our Affections; and that Command of the Apostle, which we have Coloss. 3.5. on this Account, is as necessary for them to observe, who are towards the end of their Race, as those who are but at the beginning of it: mortify therefore your members that are on the Earth; be always doing of it while you live in the world. And indeed that which further discovers the Hearts Deceitfulness, is, in that all the opposition that ariseth in us to any thing that is spiritually good; whether it be from the Minds Darkness, the Will's stubbornness, or sloth in the Affections, with all the secret Arguings and Reasonings that are in the Soul in pursuit of them; the direct Object of them is God himself: And this should influence us to a perpetual contending with, and opposition to sin. If the Heart give out or slacken in its opposition to sin, we shall quickly see this Enemy exerting itself with new strength and Power: And this is the first Branch of this Use.  
( 2) If the Heart be deceitful above all things, this calls for perpetual Watchfulness over it; and the Reason is at hand; Because, neither negligence in the study of our own Hearts, nor a Confidence reposed in them, that they will be always true unto their spiritual and eternal Interest, is neither the Rule of our present Duty or future Judgement: If a strict Watch be not kept upon the Heart, 'twill suddenly lose itself in Worldliness, carnal Wisdom, Negligence of holy Duties, and Barrenness in all the Fruits of the Spirit: And that nothing is got hereby, yea that all will be lost at last, heart, and world, and every thing wherein we are concerned, the Holy Ghost testifies in variety of Scripture-warnings. Let us then be diligently attentive unto the Deceits of our own Hearts; a bold and hazardous, careless frame of spirit, venturing on all Companies and Temptations, complying with Vanity, and profane or worldly Communication, and lead into by ways of Sin, through the cunning sleights of the Heart that lye in wait to deceive, is that which hath and will ruin thousands in the world; when self-jealousie, humility, and fear of offending, are by experience found to be foul-preserving Graces: Doth the Heart promise fair, rest not on it, but lean upon Christs undertaking for thee: Doth the Sun shine gloriously in the Morning, reckon not therefore on a fair day, the Clouds may rise, and rain fall, though the Morning give a fair appearance. The Heart may make a fair show of things, all may seem to be in serenity and peace, when turbulent Affections may presently arise, and cloud the Soul with Sin and Darkness: An open Enemy in the Field that deals by violence only, and intends to give a pitched Field-battle, always gives some respite; you can acquaint yourselves with his Motions, and what he intends, but against Treachery and Deceit, private Ambushes, nothing secures but continual Watchfulness: There is no living for them who have to deal with an Enemy deceitful above all things, unless they persist in such a frame; let us then watch our hearts with reference to Duty and Danger: For though Temptations abound with Circumstances, increasing their Efficacy, yet the beginnings of Deceit are in our own Hearts: For the different Effects that these things have upon the Minds and Lives of men, is principally from themselves; as they are careful and watchful over themselves in a way of Duty on the one hand, or slothful and negligent on the other hand; so are they prevailed against or preserved in Temptations: Let there be then a speedy exercise of our utmost wisdom in safeguarding our hearts from what is evil, and this will answer the advice the Apostle gives, and finally preserve us from the error of the wicked: 'Tis onely Regenerating Grace that can dry up in a great measure the Springs of Sin; and Holiness in the Life, abates the streams and actings of it; yet where there are( as there will be in the best) the Remains of it, the Heart is still deceitful above all things, and therefore calls for the strictest Watch.  
( 3) If the heart be deceitful above all things, than hence be informed, that 'tis the great concern of the people, and a duty highly incumbent on them, to commit the whole business with all care and diligence, unto him who can search the heart to the uttermost; and can graciously prevent all its Treacheries and Deceits. In the things before discoursed, lies our duty; but here lies our safety. There is no dark corner of our hearts but he can search it; no Deceit but he can disappoint it: This course David took, Ps. 139.23. Search me O Lord, and try me; as if he had said, the most of what I know of my deceitful heart, is but the least part of what I am ignorant of: I cannot Trace the Turnings and Windings of it, only let me be sincere and without offence, and have no reserves for sin hide in me. The keeping of our hearts awake, and attentive unto their relief, is that that preserves us from utter ruin. I have prayed for thee,( saith Christ unto Peter) that thy Faith fail not; and if the heart be once hindered for looking up to God, for relief by Grace; it will easily be induced to take up with any thing. They who see not their danger, will see little reason to be inquisitive after relief, or to look out for succour and refuge against a time of need; and the beginnings and progressive workings of deceit in the heart, are oft-times so Secret and Imperceptible as to us, that we greatly need Knowledge and Direction from Christ: and we are oft-times apt to say in ourselves, what or whom should a man trust, if he cannot repose Confidence in his own heart, though at the same time the heart is a supplanter? The beginning of all Deceit( which is an assured entrance into all evil) lies in mens leaving their hearts unto themselves, and trusting in them, without committing them unto Christ, and that in a continual application unto him, for Directing, Assisting, Preserving, Establishing Grace. If this be neglected, our hearts are ready to yield to any, under the power of which, Satan or the World shall have a mind to draw them. The pressing of this Duty is useful, yea needful, to maintain a course of obedience at all times: and that which is aimed at, is the Exercise and Discharge of the Duties now discoursed; with respect unto the Evil and Danger under consideration. Now if we are found in the utmost of our Duty, we shall have cause to rejoice( in the Grace of God) in our preservation and deliverance from heart-deceit: But if we be slothful and secure, what hopes can we have that we shall Resist and Conquer the Evils that do so easily beset us. The ways wherein the deceitful heart puts forth Efficacy, are so secret and various, and the Current furthered by so many and various Temptations; lying strongly against us, that they are not to be numbered. Let us then maintain a watchful care ●ver our own hearts, and a studious endeavour in the use of all means, for their preservation in Soundness of Doctrine, and Holiness of Life. And here lie the springs of the whole course of our obedience; an acquaintance with the several principles of the heart, and their divers actings, is the principal part of our wisdom( next to Free Grace) in our Justification through the Blood of the Lamb. Great care is then to be used in the management of our hearts and ways before God; otherwise all things will quickly be ruinous in our state. Where the Subjects of a Prince are in Feuds and oppositions one against another, great Wisdom must be exercised in that government, or it is impossible it should ever be preserved. Our Obedience, and consequently out Eternal condition will be much influenced in the right ordering of this Affair. O you in whose hearts are any thing of the ways of God, leave not your hearts till you have wisely committed them and their affairs unto him: for there is a constant Enemy unto this in every one of us; and what an Enemy it is, hath in part been discovered. How do we Live and Walk as if we had no enemy to encounter; Though our Folly and Mistake be evident in the whole of our progress in the ways of God. If ye would not dishonour God, nor offend the Generation of those that fear him, nor blemish his ways, and wound your Consciences; endanger your Souls, nor grieve the Holy Spirit; if you would keep your Garments clean, and Escape the Temptations and Pollutions of the World, and be preserved from apostasy, whether wholly or in part; let us gird ourselves unto the discharge of this Duty: the neglect hereof infers innumerable other evils, and is the cause of the ruin of those that perish in this World.  
( 4) Is the heart deceitful above all things? Why then Saints may know to whom they owe their preservation upon all accounts and not look on it as a common thing: When the heart hath conceived sin by deceit, hath the Lord caused it to prove abortive, and so delivered you from the impending evil of suffering; know assuredly you have received mercy thereby, though God deal not these mercies always in a subserviency to the Covenant of Grace: And had not God dealt thus with you in your condition, it may be you had been a terror to yourselves, a shane to your Relations, and under punishment due to sin as its effect; yea useless to yourselves and others in the World: Besides there is an additional guilt always attending the act of sin, above what the mere conception hath in it. Others might have been drawn into a partnership with you in sin, and so have suffered for ever on that account; so that the World is abundantly bettered upon such Providences as these, and the heart restrained from being so deceitful and desperately wicked as it would appear. 'Twas God that spake to wicked Abimelech, and said, I have with-held thee from sinning against me, Gen 20.6. And herein lies one part of the mysteries of Free Grace, Gods meeting the heart in the highest resolutions unto Sin and Wickedness, with the highest Efficacy of Supplying, Renewing Grace: Hereby he manifests the choicest of his Love, and gives the Heart Experience of its deceitfulness at all times; filling it with shane and Sorrow in the Conception. God insinuates such Love and Kindness, that it Effectually takes off the heart from sin: in Gods dispensation, though he meet us every day in full purposes to sin against him, through the deceitfulness of our hearts; yet he graciously recovers us to an obediential frame of Heart again. When the Soul lies at the brink of some iniquity, he frequently shows his care and Faithfulness in disappointing the Heart, and giving Deliverance: he suffers them not to be worried with the restless importunity of Deceit; and thereby carried forth unto ways that will dishonour God, fill them with shane, sorrow, and render them useless to themselves and others in the World. Look not on these things as common then, but know your keeper, and own his preservation of you from manifold evils. Let these things lye warm upon your hearts, provoking of you to a faithful discharge of those Duties wherein your safety and Gods Glory are so nearly concerned. Thus you have the Fourth Inference improved.  
( 5) The last Use is this; If the heart be thus Deceitful above all things, then see hence the great use of Magistracy in the World; a great and signal institution of God in concurrence with others, for the accomplishment of most Holy and Wise ends, peculiarly managed by the good providence of God, to obviate the superfluities and excesses of a deceitful heart: and this is done by the Majesty and terror of him that bears not the Sword in vain. God fixes this on the heart of all men. Rom. 13.4. If thou do that which is evil, be afraid; for the Power beareth not the Sword in vain, for he is the Minister of God, a renenger to execute Wrath on them that do evil. The principal use of Magistracy lies in a blessed Subserviency to the Providence of God, in hindering the production of much Sin in the World. When there was no Judge in Israel, every one did what was right in his own eyes; every mans right invaded, and nothing secured, for there was none to be a terror to the workers of evil; no restraint or law given to their Lusts, as we see by the story in the last Chapter of the Book of Judges. Now the prevention of evil by the interposition of the Sword between the Act and Thought, is the greatest blessing in the World, next to those of the Gospel and Covenant of Grace, without this the World would be but a field of blood, woeful work and havoc would be made amongst men in the World; but God hedges up our way by merciful Providences, and draws the Sword for a terror unto the Wicked, and a Praise to those that are found in Well-doing. Are we at peace in our houses, at rest in our Beds? have we any Enjoyments untouched? for this we are beholding to a merciful Providence that always attends us with a watchful eye. Whose person would not be destroyed or defiled? whose Habitation would not be Ruined? and whose Blood not  shed if a secret Invisible Power did not divert? and to this we are beholding, for what is or may be dear to us.  
And now I have done, what remains to make these few sheets a blessing to many, but a constant Exercise of Faith and Prayer; which alone can quicken and make them fruitful? Therefore that I may express myself in the Churches Language, Till the day break, and the shadows flee away, I will get me to the Mountains of myrrh, and to the Hills of Frankincense: that is, to a constant lively Exercise of the mentioned graces, as the Blessed Spirit shall give assistance; and without this all our Studies and Labours will be but vain and insuccessfull, and ourselves in the end must lye down in shane and Sorrow. We shall loose our Crown and the World, their Souls and that Eternal State of Blessedness, for which they were created. That which hath been the subject of this Discourse, is granted to be in part insisted on by others; therefore my design is only to endeavour farther to carry on the discovery of heart deceits, in its actings and oppositions to the Grace of God in Believers, and in the tenders and offers of it to the Souls of sinners: And many things there are at present which see● to call for this work as necessary. The fruit of a Deceitful heart in the Lives and decays of many in point of Holiness, and the Scandals and Miscarriages that others are chargeable with; do seem to invite to a following on the work: and of how great use the things discoursed are to Watchfulness and Diligence, to Faith and Prayer, Repentance, Humility, and Soul-Abasement; the study and improvement of them will make to appear.  
FINIS.   

Books Sold by Samuel Crouch.  
Dr. Wilkins gift of Prayer.  
Dr. Wilkins gift of Preaching.  
Dr. Tilloisons Rule of Faith, in Answer to sure footing, with an Appendix, by Dr. Stillingfleet.  
War with the Devil, or the young Mans Conflict with the Powers of Darkness, a Poem, By B. K.  
The Art of Painting, wherein is included the whole Art of Painting all manner of Sun-dials, also all manner of Timber-work, viz. Posts, Pails, palisadoes, Gates, Doors, Windows, Wainscotting, Border-boards for Gardens, or whatever else requires, either Use, Beauty, or Preservation from the Violence or Injury of Weather: By John Smith, Philomath. New.  
The best March, or the Souls Espouse to Christ, in some Sermons, By Mr. Edward pierce, Late Minister of the Gospel in London.  
Mr. Herls Tripis.  
Mr. Garbut Demonstrate on the Rerection.  
Mr. Fox Time and the end of Time.  
Earls Characters.  
The accomplished Lady's Delight, In Preserving and Cookery.  
He sells also the Spirit of Salt. The True Spirit of Scurvy-grass, Buckworth's Lozenges, Lockier's Pills.