IN this Scripture you have (1) The Na­ture of Sin opened, and its Property ma­nifested; it is deceitfull. (2) You have its Seat or Subject pointed unto, and this is the Heart; the Heart is deceitfull, 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 [Page 2]besets us in what we doe, or are about to do; and for this Reason 'tis called the Old Man, because of the subtilty 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 shews it self 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 deceitfull 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, [Page 3]as they all concurre in our doing good or evil: The mind as it enquireth, 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 sence 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 Cittadell 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 publick; 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 im­plyes 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 [Page 4]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 Atribute 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 deceitfull! 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 lye 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 Desireable? 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 deceitfull, 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 [Page 5]deceitfull 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 carefull 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 affected with it. Now Deceitfulness properly affects the Mind, and it is this that is principally deceived thereby. If sin attempt any other enterance upon the Soul, the mind (being in possession of its right and Soveraignty) 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 [Page 6]what that presents unto them: and therefore though the affections ensnared are very trou­blesome, 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, our Selves, 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 it self unto them: if this light in us be darkness, how great is that dark­ness! if this be betrayed the whole is threat­ned, 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 [Page 7]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 apprehend there is Deceit in the World, but that there should be Ignorance and Darkness in mens hearts, with respect unto themselves, their Actions, Duties, Wayes; with respect unto God and their own Eternal condition, That they cannot appre­hend. 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 deceitfullness? 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 [Page 8]this is the first general wherein lyes the deceit­fullness of the heart.

2. The constant enmity that is working in the heart against God and his Truth, which lyes 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 layes 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 withdrawes 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 strokes 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 [Page 9]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 wayes; scarcely knows what 'tis doing untill it come to the very bottom of all impie­ty, Prophaneness 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 Wayes 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 imbitter their Lives and Damn their Souls. This is enough to Oyl 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 shews it self to be desperately wicked.

3. The constant inclination and byass of it to evil: I do not mean an habituall 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 [Page 10]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 allay its venemous qualities, and so infects what ever it touches. And thus whatever the frame of the sinners heart be, yet before it be aware, without any provocation or Temptation; when it knows not, it is cast under the power of Foolish and hurtfull 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 coun­sells are set at nought despised; not this or that part, but every councell of God, Prov. 1.25. The Mind, VVill, and Affections of the sinner are all kept and secured against Christ: and untill 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.

[Page 11]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 quite ruined, in a short time we find it was but out of sight: the soul may perswade it self 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 aware 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 shew 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 compleat 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. [Page 12]And hence springs its Efficacy in hindring 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 plyable: 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 [Page 13]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 cross and contrary the one to the other. The Will chuseth not the good that the Mind discovers, the Affections delight not in that which the Will chuseth, but all are cross 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 Judgment follows; and many times the Affections that should obey in their place, and follow the dictates of [Page 14]the Mind and Judgment; 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 Judgment 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 shews it self, and the whole is carried away to fulfill 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 it self in any one thing; it hath no Government or Conduct that is stable, and being thus unfixed 'tis impossible to make Judgment 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 af­fected [Page 15]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 lie 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 deceitfull 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 Dew, 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. [Page 16]Having obtained satisfaction upon a promise made, it sings a requiem to it self, having se­cured its Beloved: the heart will willingly part with something, at least bind it self by pro­mise so to do, if that will satisfie, though it presently break its promise, as Sampson 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 write 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 [Page 17]Soul to enable it to Obedience, and to make that Obedience sweet and easie; 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 fixt 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 rendred deceitful [Page 18]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 deny­ed 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 my self 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 hindred from Glorifying God and saving their [Page 19]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 our selves about continually while we live in the World; new stratagems and wiles 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 successes 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 [Page 20]but by being endless in our pursuit: and when this is vigorously and constantly carried on, the body of death is much weakned, 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 wiles and wickednesses which we are not acquainted with; and if we are off in the least from our Watch, we are sure to be surprized: 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 boylings up of new Corrup­tions, which none could acquaint themselves with but God alone: How many are sudden­ly and sadly surprized by sins they never knew of, nor dealt with their heart about, but have been ready to quaery 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 [Page 21]are rising from under the impetuous assaults of some sin that we have daily occasion to ac­quaint our selves with in its Nature and Ef­fects, we are again worsted with the successive assaults of new Corruptions, which have long dwelt 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 rested and rebuked, and when it re­turns again with new policy and power, is finally denyed 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 it self 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 noysom Lusts: I say, hurried up and down through the power of foolish Ima­ginations, seeking Rest, but finding none: [Page 22]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 betray'd 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 suspition of our hearts, and to much too lean to our own un­derstandings: yet even here we may accuse our selves of Folly, because we find by sad Experience, that things with us are far other­wise: the heart is still engaged in the pursuit [Page 23]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 [Page 24]indeed are not, that the mind may make a false Judgment 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 loathsom than the Dogs Vomit, or Swines Mire and filth, or Menstruous Cloaths, 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 ruines 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, Crucifie it, Crucifie 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 hide it self under those things that are Lawful, or so play with thy fancy till it perswade thee to make a surrender of thy affection, and there it makes a Covert for it self: And this is ano­ther Conviction of the deceitfulness of the heart, a plain discovery that it is deceitful above all things.

[Page 25]12. The Deceitfullness of the heart is further manifest, in that though it loose its room in the Life and Affection, yet it retaines its indwelling in the Mind or Judgment. 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 signall disappointment, it may be it hath been pregnant with scandall to thy name and reputation; or some way or o­ther prejudiciall 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 lie hid 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 evill; and yet no vigour or power from a Spirituall life as its contrary at work, but rather a secret loathness in them to take upon them the yoak 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 it self 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 affected and concerned in this matter & should be the great spring to move and determine the [Page 26]rest of the Faculties by being furnished with the considerations that are prevalent with God, and by being in a readiness to plead and man­nage them in the most spirituall 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 it self to the utmost in hatred and oppositi­on to sin, to be clear and constant in this duty, while the Mind remaines thus affected. 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 it self, and of the way of manageing the Soul in it. And thus you have another discovery of the hearts Deceitfullness, and that in none of the least mischiefs and evills 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 [Page 27]out the corn. He loved to work when he might eat, and alwayes to have the Corn be­fore him; but Ephraim shall plow, (saith God) a labour needfull, though at present not so de­lightfull. 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 plow­ing 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 deceitfull 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 Deceitfull heart make the con­clusion; even to grow regardless of sin from the Grace of God whereby it is pardoned. Now the Apostle declares in his reproof a detestation of such an insinuation, Rom. 6.1. [Page 28] 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. Jude con­firms it for a Truth, that the hearts of men have improved this Deceit, though to their ruine and overthrow, Jude ver. 4. Ʋngodly 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, shews much of the Wisdom and Power of Faith: for the Soul being cast into the mould and forme of the Doctrine of Truth, about the full and free forgiveness of all sin in the bloud 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 tryal 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 ruine of those heart-evills, which yet we are sure shall never ruine 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 [Page 29]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 desperatly wicked.

14. The deceit of the heart lies in the way of mannagement, 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 hide 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 [Page 30]exprest, for first he begins to oppress and bur­then them until they cry out, and complain in the bitterness of their Soules; and this pro­duceth and brings forth their bondage, ver. 11. Having this fair advantage for their Slavery and Vassallage, he proceeds to the murther of their Children, ver. 16. He falls not upon them at once, but proceeds by degrees; and thus we see the working of a deceitfull 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 indiscernable and secure.

15. The next particular wherein the deceit­fulness of the heart is manifest, is when the heart in part gives up it self 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 [Page 31]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 it self by insensible degrees from its opposition unto sin in those Duties. Now, in publick 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 burthensome to flesh and blood; this is like Travelling 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 complyance [Page 32]in this matter. And thus it was in the Spouse, Cant. 5.2, 3. She was asleep, drowsie 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 it self in part to sin, from a pretended weariness in its opposition to it: and this is ano­ther particular wherein the deceitfullness of the heart is very evident.

16. The next particular wherein the deceit of the heart is manifest, is, a willing ignorance where lye the beginnings of our failing and de­clensions in the wayes of God; and that either as to our generall 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, shews her where lay the beginning of their sin, Micah 1.13. Now here lyes 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 [Page 33]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 your selves, consider how 'tis with you in this we are enquiring 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 lie 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 [Page 34]and deceive our selves: 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 deceitfullness.

17. Another part of the hearts deceitfullness lies in a secret changing of the Matter of our Stu­dy and Affection, even the Sufferings and Cross 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 deceitfullness. '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 Deceitfull. While the heart is filled with the Cross of Christ it casts a shade of death upon every thing beside that; they have no excellen­cy or desireableness in them: it layes the ax to [Page 35]the root of sin and sinfull affections; and leaves no principle to go forth and make provision for the flesh to fulfill the lusts thereof. If thy heart be not attended; if it be not excited, directed, and warned by the study of the Cross 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 Cross of Christ: let us then be jealous over our own hearts, lest we also be overtaken with the like Deceitfull frame. Labour much then in the study of the Cross of Christ; consider the sorrows he underwent; the Curse he bore; the Bloud 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 [Page 36]bring us to further Knowledge of our own hearts,

18. The Deceitfullness of the heart is fur­ther manifested, in its frequent entertaining of, and imaginations about sinfull Objects; from whence 'tis certainly entangled with the evil of Sin. When the Heart stirs up frequent ima­ginations about the proposed Object, which 'tis led 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 devise 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 possest with a con­tinual representation of the Object of their Lusts; and it is so in part, where the heart is in part intangled 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 convey'd 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 [Page 37]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 employes 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 sinfull: There may be a Lodging of vain thoughts in the Heart, as the Prophet speaks and complains, a thing sinfull 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 doe 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 shew and appearance there­of.

(19) The Deceit of the Heart will further appear in the sinfull Reserves the Heart enjoyes in every thing it doth, or is employed about [Page 38]in the Service of God. The deceitfull heart contents it self with generals, to shift it self 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 sinfull Reserve we are now enquiring after) he dishonours God, spoyls his Service, and ruines 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 perswades himself of his Integrity in what was done, and to be done, for the Glory of God and his own Salvation; yet a sinfull Re­serve for the World lay hid in all this, and he went away sorrowfull upon that difficult and flesh-displeasing Duty that Christ enjoyns him, which was indeed the Touch-stone of his sin­cerity, and the tryal of what had passed be­fore for real Grace; Go sell that thou hast, [Page 39]and take up my Cross, and follow me, saith Christ, Luke 18. ver. 22. If a person travel 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 sinfull Reserve renders him and his work unaccep­table: This also was their Condition, that we read 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 shews them wherein they had failed, which caused him to reject them; the Heart was deceit­full, having some sinfull Reserve in that Affair. Thus you have another Instance of this great Truth.

[Page 40](20) The last general I shall insist upon as the undoubted Character of a deceitful Heart, is this; even the sinfull and dreadful Division the Heart may admit of as to the Wayes and Truths of God; and this may in some sence 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 necessarily fall under a two-fold Considerati­on: (1) With respect to Enterance 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 choycest 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 [Page 41]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 deceitfull 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 Denyal of Christ: but here the Heart proves divided, and is mi­serably imposed upon by the Deceitfulness of sin, having secret pretences to countenance it self in complyance 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 Practice, but rather men ad­vance unto higher degrees of Confidence in its perpetration: How few Instances of spiritual Recovery from any of our decayes 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 Wayes and Truths of God: The general Prevalency of this evil of Heart-deceit, so far as we are thereby sub­jected [Page 42]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 our selves like men, in taking to us the whole Armour of God: Let us be jealous of our own hearts; constant and diligent in the use of all Means publick 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 hurt­full 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 Sa­than, [Page 43]and the deceitfulness of our corrupt hearts: And if we will not yet be awakened by all this, if we will not stir up our selves with the Gifts and Graces which we have re­ceived; if we will please our selves 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 trye 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.

[Page 44]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 Wayes and Truths of God. Now decayes befall us sometimes through the Power of strong Tem­ptations, the deceitfulness of the heart joyn­ing 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 our selves 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, untill 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 Decayes mentioned, so far is the Heart divided through the deceitful­ness of Sin.

3. So far as we are joyned to Idols, so far are we divided from God, his Ways, and Truths. [Page 45]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 complyance with with it through de­ceit. Unbelief, the Deceitfulness of Sin, Corrupt Lusts and Affections, Care about and Love of Riches, lie 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 wayes 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 diverse it works by, and the evils it runs us into, so many; we have need to stu­dy [Page 46]our own Hearts, and keep them (if possi­ble) with all diligence. How careless in Ho­ly Duties, Cold 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 Tryals, doth the World render us where 'tis immoderately affected. 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 Wayes, 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 Apostasie, from the Wayes and Truths of God, we know not. The lives of many do express that the more powerfull influences and extraordinary effects of the Word and Spirit are suspended: and he that makes no obser­vation of these things in himself, is somewhat [Page 47]sick of the Laodicean distemper: And if we will not be stirred up and awakened to a more Holy Watchfull 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 sur­prizals, strong Tempations, negligence in Watching against the deceitfulness of our hearts, may produce temporary abnegations of the power of the Gospel, and wofull 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 sin­ing, destructive to their Souls. And thus I have now finished the Twentieth discovery of a deceitfull heart; the Lord grant that after all this, none may be self-deceived, who read these lines: the wayes 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 supplyed in the search; and yet after all this, we must lie down in sorrow, and conclude with this weeping Pro­phet in the words of the Text, The heart is [Page 48]deceitfull 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) Ʋse of Information: If the Heart be thus deceitfull, then the work of a Christian in contending with and mortifying of Sin, must needs be an endless work; because the Seat and Cittadell 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 surpri­zed into great Sin after a long Profession, ma­nifold experiences of Gods goodness, and a watchfull 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 [Page 49]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 alwayes: This constant pursuit of Sin by Mortifying Acts, will make men carefully and conscientiously to avoyd 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 our selves 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, doe 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: Mortifie therefore your mem­bers [Page 50]that are on the Earth; be alwayes 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 slack in its oppositi­on to sin, we shall quickly see this Enemy ex­erting it self 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 alwayes 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 it self 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 [Page 51]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 led into by wayes of Sin, through the cunning sleights of the Heart that lie 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 shew 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, al­wayes gives some respite; you can acquaint your selves with his Motions, and what he intends, but against Treachery and Deceit, private Ambushes, nothing secures but con­tinual [Page 52]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, encreasing 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 carefull and watchfull over themselves in a way of Duty on the one hand, or slothfull 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 errour 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 deceitfull above all things, and therefore calls for the strictest Watch.

[Page 53](3) If the heart be deceitfull 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 Deceitfull 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 hid in me. The keeping of our hearts awake, and attentive un­to their relief, is that that preserves us from ut­ter ruine. I have prayed for thee, (saith Christ unto Peter) that thy Faith fail not; and if the heart be once hindred for looking up to God, for releif 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 releif, or to look out for succour and refuge against a time of need; and [Page 54]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 our selves, 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 usefull, yea needfull, 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 rejoyce (in the Grace of God) in our preservation and deliverance from heart-deceit: But if we be slothfull 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 Deceitfull [Page 55]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 watchfull 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 lye the springs of the whole course of our obedience; an acquaintance with the se­veral principles of the heart, and their diverse 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 wayes 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 wayes 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 [Page 56]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 Apostasie, whether wholly or in part; let us gird our selves unto the discharge of this Duty: the neglect hereof inferrs 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 alwayes 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 Terrour to your selves, a shame to your Re­lations, [Page 57]and under punishment due to sin as its effect; yea useless to your selves and o­thers in the World: Besides there is an addi­tional guilt alwayes attending the act of sin, above what the meer 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 Choisest of his Love, and gives the Heart Experience of its deceitfulness at all times; filling it with shame 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 shews his care [Page 58]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 wayes that will dishonour God, fill them with shame, 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 lie warm upon your hearts, provoking of you to a Faithfull 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 man­naged by the good providence of God, to ob­viate the superfluities and excesses of a deceit­ful heart: and this is done by the Majesty and Terrour 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 [Page 45]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 hindring 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 Terrour 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 Bloud, woful work and havock would be made amongst men in the World; but God hedges up our way by Mercifull Providences, and drawes the Sword for a Terrour 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 mercifull Providence that always attends us with a watchfull 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? [Page 57]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 fruitfull? Therefore that I may express my self in the Churches Language, Till the day break, and the shadowes flee away, I will get me to the Mountains of Myrrhe, 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 our selves in the end must lie down in Shame 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 Decayes of many in point of Holiness, and the Scandals and Mis­carriages [Page 49]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.