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THE GREAT IMPOSTOR, Laid open, out of IER. 17.9. The heart is deceitfull aboue all things. I Know where I am;
THE GREAT IMPOSTOR, Laid open, out of JEREMIAH. 17.9. The heart is deceitful above all things. I Know where I am;
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in one of the famous Phrontisteries of Law, and Iustice:
in one of the famous Phrontisteries of Law, and justice:
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wherfore serues Law and Iustice, but for the preuention or punishment of fraud and wickednesse? Giue me leaue therefore to bring before you, Students, Masters, Fathers, Oracles of Law and Iustice, the greatest Cheator and Malefactor in the world, our owne Heart.
Wherefore serves Law and justice, but for the prevention or punishment of fraud and wickedness? Give me leave Therefore to bring before you, Students, Masters, Father's, Oracles of Law and justice, the greatest Cheater and Malefactor in the world, our own Heart.
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It is a great word that I haue said, in promising to bring him before you;
It is a great word that I have said, in promising to bring him before you;
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for this is one of the greatest aduantages of his fraud, that he cannot be seene:
for this is one of the greatest advantages of his fraud, that he cannot be seen:
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That as that old Iugler Apollonius Thyanaeus, when he was brought before the Iudge, vanished out of sight;
That as that old Juggler Apollonius Thyanaeus, when he was brought before the Judge, vanished out of sighed;
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so this great Impostor, in his very presenting before you, dispeareth and is gone;
so this great Impostor, in his very presenting before you, dispeareth and is gone;
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yea so cunningly, that he doth it with our owne consent, and we would be loth that he could be seene:
yea so cunningly, that he does it with our own consent, and we would be loath that he could be seen:
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Therefore as an Epiphonema to this iust complaint of deceitfulnesse, is added Who can know it? It is easie to know that it is deceitfull,
Therefore as an Epiphonema to this just complaint of deceitfulness, is added Who can know it? It is easy to know that it is deceitful,
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and in what it deceiues, though the deceits themselues cannot bee knowne, till too late;
and in what it deceives, though the Deceits themselves cannot be known, till too late;
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As wee may see the ship, and the sea, and the ship going on the sea,
As we may see the ship, and the sea, and the ship going on the sea,
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yet the way of a ship in the sea (as Salomon obserues) wee know not:
yet the Way of a ship in the sea (as Solomon observes) we know not:
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God askes, and God shall answer;
God asks, and God shall answer;
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What he askes by Ieremie, he shall answer by S. Paul, Who knowes the heart of man? Euen the spirit of man that is in him.
What he asks by Ieremie, he shall answer by S. Paul, Who knows the heart of man? Even the Spirit of man that is in him.
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If then the heart haue but eyes enow to see it selfe by the reflection of thoughts, it is enough:
If then the heart have but eyes enough to see it self by the reflection of thoughts, it is enough:
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Ye shall easily see and heare enough (out of the analogie and resemblance of hearts) to make you both astonished and ashamed.
You shall Easily see and hear enough (out of the analogy and resemblance of hearts) to make you both astonished and ashamed.
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The heart of man lies in a narrow roome, yet all the world cannot fill it;
The heart of man lies in a narrow room, yet all the world cannot fill it;
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but that which may be said of the heart, would more than fill a world: Here is a double stile giuen it; of deceitfulnesse; of wickednesse;
but that which may be said of the heart, would more than fill a world: Here is a double style given it; of deceitfulness; of wickedness;
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either of which knowes no end, whether of being, or of discourse. I spend my houre, and might doe my life, in treating of the first.
either of which knows no end, whither of being, or of discourse. I spend my hour, and might do my life, in treating of the First.
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See then, I beseech you, the Impostor, and the Imposture ; The Impostor himselfe, The heart of man ;
See then, I beseech you, the Impostor, and the Imposture; The Impostor himself, The heart of man;
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The Imposture, Deceitfull aboue all things.
The Imposture, Deceitful above all things.
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As deceitfull persons are wont euer to goe vnder many names, and ambiguous, and must be exprest with an [ aliàs ] so doth the heart of man;
As deceitful Persons Are wont ever to go under many names, and ambiguous, and must be expressed with an [ alias ] so does the heart of man;
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Neither man himselfe, nor any part of man hath so many names, as the heart alone;
Neither man himself, nor any part of man hath so many names, as the heart alone;
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For euery facultie that it hath, and euery action it doth, it hath a seuerall name:
For every faculty that it hath, and every actium it does, it hath a several name:
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Neither is there more multiplicitie, than doubt in this name;
Neither is there more Multiplicity, than doubt in this name;
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Not so many termes are vsed to signifie the heart, as the heart signifies many things.
Not so many terms Are used to signify the heart, as the heart signifies many things.
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When ye heare of the heart, ye thinke straight of that fleshie part in the center of the body which liues first, and dies last;
When you hear of the heart, you think straight of that fleshy part in the centre of the body which lives First, and die last;
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and whose beatings you finde to keepe time all the body ouer; That is not it which is so cunning;
and whose beatings you find to keep time all the body over; That is not it which is so cunning;
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Alas, that is a poore harmelesse peece; meerely passiue;
Alas, that is a poor harmless piece; merely passive;
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and if it doe any thing, as the subministration of Vitall spirits, to the maintenance of the whole frame, it is but good;
and if it do any thing, as the subministration of Vital spirits, to the maintenance of the Whole frame, it is but good;
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no, it is the spirituall part that lurkes in this flesh, which is guilty of such deceit.
no, it is the spiritual part that lurks in this Flesh, which is guilty of such deceit.
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We must learne of witty Idolatry to distinguish betwixt the stocke and the inuisible powers that dwell in it.
We must Learn of witty Idolatry to distinguish betwixt the stock and the invisible Powers that dwell in it.
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It is not for me to be a sticklor betwixt the Hebrewes, and the Greeke Philosophers,
It is not for me to be a sticklor betwixt the Hebrews, and the Greek Philosophers,
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and Physitians, in a question of naturall learning, concerning the 〈 ◊ 〉 of the soule;
and Physicians, in a question of natural learning, Concerning the 〈 ◊ 〉 of the soul;
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nor to insist vpon the reasons why the spirit of God rather places all the spirituall powers in the heart, than in the braine;
nor to insist upon the Reasons why the Spirit of God rather places all the spiritual Powers in the heart, than in the brain;
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Doubtlesse in respect of the affections there resident, whereby all those speculatiue abilities are drawne to practise;
Doubtless in respect of the affections there resident, whereby all those speculative abilities Are drawn to practise;
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It shall suffice vs to take things as we finde them, and to hold it for granted, that this Monosyllable (for so it is in many languages) comprises all that intellectiue and affectiue world which concerneth man;
It shall suffice us to take things as we find them, and to hold it for granted, that this Monosyllable (for so it is in many languages) comprises all that intellective and affective world which concerns man;
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and in plaine termes to say, that when God saies The heart is deceitfull, he meanes, the vnderstanding, will, affections are deceitfull. The vnderstanding is doubly deceitfull;
and in plain terms to say, that when God Says The heart is deceitful, he means, the understanding, will, affections Are deceitful. The understanding is doubly deceitful;
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It makes vs beleeue it knowes those things which it doth not; and that it knowes not those things which it doth:
It makes us believe it knows those things which it does not; and that it knows not those things which it does:
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As some foolish Mountebanke, that holds it a great glory to seeme to know all things;
As Some foolish Mountebank, that holds it a great glory to seem to know all things;
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or some presuming Physitian, that thinkes it a shame not to professe skill in any state of the body, or disease; so doth our vaine vnderstanding;
or Some presuming physician, that thinks it a shame not to profess skill in any state of the body, or disease; so does our vain understanding;
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therein framing it selfe according to the spirits it meets withall; if they be proud and curious, it perswades them, they know euery thing;
therein framing it self according to the spirits it meets withal; if they be proud and curious, it persuades them, they know every thing;
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if carelesse, that they know enough. In the first kinde;
if careless, that they know enough. In the First kind;
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What hath not the fond heart of man dared to arrogate to it selfe? It knowes all the starres by their names; Tush, that is nothing;
What hath not the found heart of man dared to arrogate to it self? It knows all the Stars by their names; Tush, that is nothing;
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It knowes what the stars meane by their verie lookes, what the birds meane by their chirping, as Apollonius did;
It knows what the Stars mean by their very looks, what the Birds mean by their chirping, as Apollonius did;
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What the heart meanes, by the features of the face; it knowes the euents of life by the lines of the hand:
What the heart means, by the features of the face; it knows the events of life by the lines of the hand:
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the secrets of Art, the secrets of Nature, the secrets of State, the secrets of others hearts,
the secrets of Art, the secrets of Nature, the secrets of State, the secrets of Others hearts,
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yea the secrets of God in the closet of heauen; Yea, not only what God hath done, but what he will doe:
yea the secrets of God in the closet of heaven; Yea, not only what God hath done, but what he will do:
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This is ( Sapiens stultitia ) a wise folly, as Irenaeus said of his Valentinians ;
This is (Sapiens Stultitia) a wise folly, as Irnaeus said of his Valentinians;
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All Figure-casters, Palmesters, Physiognomers, Fortune-tellers, Alchymists, fantasticke proiectors, and all the rabble of professors of those NONLATINALPHABET, not so much curious as idle Arts, haue their word giuen them by the Apostle, Deceiuing and deceiued;
All Figure-casters, Palmisters, Physiognomers, Fortune-tellers, Alchemists, fantastic projectors, and all the rabble of professors of those, not so much curious as idle Arts, have their word given them by the Apostle, Deceiving and deceived;
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neither can these men make any worse fooles, than their hearts haue made themselues;
neither can these men make any Worse Fools, than their hearts have made themselves;
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and well may that Alexandrian taxe bee set vpon them in both names, whether of actiue, or passiue folly: and well may that Alexandrian Tax be Set upon them in both names, whither of active, or passive folly:
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And (as it commonly fals out, that superfluous things rob the heart of necessary) in the meane while, those things which the heart may and should know, it lightly mis-knowes:
And (as it commonly falls out, that superfluous things rob the heart of necessary) in the mean while, those things which the heart may and should know, it lightly misknows:
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As our senses are deceiued by distance, or interpositions, to thinke the stars beamie and sparkling, the Moone horned, the Planets equally remote, the Sunne sometimes red, pale other some:
As our Senses Are deceived by distance, or interpositions, to think the Stars beamy and sparkling, the Moon horned, the Planets equally remote, the Sun sometime read, pale other Some:
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so doth also our vnderstanding erre, in mis-opinion of diuine things;
so does also our understanding err, in misopinion of divine things;
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It thinkes it knowes God, when it is but an Idoll of fancy, as Sauls messengers,
It thinks it knows God, when it is but an Idol of fancy, as Saul's messengers,
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when they came into the roome, thought they had the true Dauid, when it was but a Wispe;
when they Come into the room, Thought they had the true David, when it was but a Wisp;
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it knowes the will of God, when it is nothing but grosse mis-construction:
it knows the will of God, when it is nothing but gross misconstruction:
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so as the common knowledge of men, though they thinke it a Torch, is but an Ignis Fatuus to leade them to a ditch:
so as the Common knowledge of men, though they think it a Torch, is but an Ignis Fatuus to lead them to a ditch:
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How many thousand Assyrians thinke they are in the way to the Prophet, when they are in the midst of Samaria? How many millions thinke they walke fairely on to heauen,
How many thousand Assyrians think they Are in the Way to the Prophet, when they Are in the midst of Samaria? How many millions think they walk fairly on to heaven,
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when indeed they are in the broad way that leads to destruction? Oh poore blind Pagans, halfe-sighted Turkes, bleare-eied Iewes, blind-folded Papists, Squint-eied Schismaticks, purblind ignorants,
when indeed they Are in the broad Way that leads to destruction? O poor blind Pagans, half-sighted Turkes, blear-eyed Iewes, blindfolded Papists, Squint-eyed Schismatics, purblind Ignorants,
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how well doe they finde themselues pleased with their deuotion, and thinke God should bee so too;
how well do they find themselves pleased with their devotion, and think God should be so too;
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when it is nothing but a mixture of mesprison, superstition, conceitednesse;
when it is nothing but a mixture of mesprison, Superstition, conceitedness;
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and (according to the seldome-reuerently-vsed prouerb) whiles they thinke they haue God by the finger, they hold a deuill by the toe;
and (according to the seldome-reuerently-vsed proverb) while they think they have God by the finger, they hold a Devil by the toe;
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and all this, because their heart deceiues them.
and all this, Because their heart deceives them.
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If carelesse, and loth to bee at the paines of knowing more, it perswades them they know enough;
If careless, and loath to be At the pains of knowing more, it persuades them they know enough;
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that they cry out of more, as he did on the ointment, ( Vt quid perditio haec? ) What needs all this waste? and makes them as conscionable for knowledge,
that they cry out of more, as he did on the ointment, (Vt quid Perdition haec?) What needs all this waste? and makes them as conscionable for knowledge,
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as Esau was for cattle, I haue enough, my brother, keepe that thou hast to thy selfe ;
as Esau was for cattle, I have enough, my brother, keep that thou hast to thy self;
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or as contentedly-resolute, as the Epicure in the Gospell: Soule take thy ease, thou hast knowledge enough laid vp for many yeeres.
or as contentedly-resolute, as the Epicure in the Gospel: Soul take thy ease, thou hast knowledge enough laid up for many Years.
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From whence it is, that too many rest simply (yea wilfully) in their owne measure, not so much as wishing more skill in Soule-matters; applauding their owne safe mediocritie;
From whence it is, that too many rest simply (yea wilfully) in their own measure, not so much as wishing more skill in Soulmatters; applauding their own safe mediocrity;
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like the credulous blinde man that thought he now saw a shimmering of the Sunne-beames, when indeed his backe was towards it:
like the credulous blind man that Thought he now saw a shimmering of the Sunbeams, when indeed his back was towards it:
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Hence it is that they scoffe at the foolishnesse of preaching, scorne the forward bookishnesse of others, fearing nothing but a surfet of Manna,
Hence it is that they scoff At the foolishness of preaching, scorn the forward bookishness of Others, fearing nothing but a surfeit of Manna,
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and hating to know more than their neighbours, than their fore-fathers;
and hating to know more than their neighbours, than their Forefathers;
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& thus are led on muffled vp in an vnfelt ignorance, to their graue, yea, (without the mercy of God) to their hell.
& thus Are led on muffled up in an unfelt ignorance, to their graven, yea, (without the mercy of God) to their hell.
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And as in these things there is a presumption of knowing what we doe not; so contrarily, a dissimulation and concealement of the knowledge of what we doe vnderstand;
And as in these things there is a presumption of knowing what we do not; so contrarily, a dissimulation and concealment of the knowledge of what we do understand;
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The heart of man is a great lier to it selfe this way;
The heart of man is a great liar to it self this Way;
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Saint Paul saies that of Pagans, which I may boldly say of Christians, they haue the effect of the law written in their hearts;
Saint Paul Says that of Pagans, which I may boldly say of Christians, they have the Effect of the law written in their hearts;
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yet many of them will not bee acknowne of one letter ingrauen there by the finger of God:
yet many of them will not be acknown of one Letter engraved there by the finger of God:
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Certaine common principles there are (together with this law) interlinearily written in the tables of the heart,
Certain Common principles there Are (together with this law) interlinearily written in the tables of the heart,
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as that we must doe as we would be done to; That there is a God;
as that we must do as we would be done to; That there is a God;
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That this God is infinite in iustice and truth, and must be serued like himselfe;
That this God is infinite in Justice and truth, and must be served like himself;
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these they either blot out, or lay their finger on, that they may not bee seene, purposely, that they may sinne freely;
these they either blot out, or lay their finger on, that they may not be seen, purposely, that they may sin freely;
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and faine would perswade themselues they neuer had any such euidence from God: so putting off the checks of conscience with bold denyalls;
and feign would persuade themselves they never had any such evidence from God: so putting off the Checks of conscience with bold denials;
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like the harlot of Iericho, (but worse than she) that hath hid the Spies, and now out-faces their entertainment:
like the harlot of Jericho, (but Worse than she) that hath hid the Spies, and now outfaces their entertainment:
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Wherein the heart doth to it selfe, that which Nahash the Ammonite, would haue done to Israel, put out his owne right eie, that it may not see that law whereby it might be conuinced, and finde it selfe miserable.
Wherein the heart does to it self, that which Nahash the Ammonite, would have done to Israel, put out his own right eye, that it may not see that law whereby it might be convinced, and find it self miserable.
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Thus the vnderstanding of man is euery way deceitfull in ouerknowing, mis-knowing, dissembling;
Thus the understanding of man is every Way deceitful in ouerknowing, misknowing, dissembling;
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in all which it is like an euill and vnfaithfull eye, that either will be seeing by a false glasse,
in all which it is like an evil and unfaithful eye, that either will be seeing by a false glass,
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or a false light, or with distortion; or else wilfully closes the lids that it may not see at all;
or a false Light, or with distortion; or Else wilfully closes the lids that it may not see At all;
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and in all this deceiues vs. The will is no lesse cunning;
and in all this deceives us The will is no less cunning;
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which though it make faire pretences of a generall inclination to good, yet ( hîc & nunc ) in particulars, hangs towards a pleasing euill;
which though it make fair pretences of a general inclination to good, yet (hîc & nunc) in particulars, hangs towards a pleasing evil;
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Yea though the Vnderstanding haue sufficiently informed it of the worthinesse of good, and the turpitude of euill,
Yea though the Understanding have sufficiently informed it of the worthiness of good, and the turpitude of evil,
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yet being ouercome with the false delectablenesse of sinne, it yeelds to a misse-assent;
yet being overcome with the false delectableness of sin, it yields to a misse-assent;
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Reason being (as Aquinas speakes) either swallowed vp by some passion, or held downe by some vicious habit:
Reason being (as Aquinas speaks) either swallowed up by Some passion, or held down by Some vicious habit:
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It is true, still the Will followes the Reason, neither can doe otherwise;
It is true, still the Will follows the Reason, neither can do otherwise;
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but therefore, if Reason mis-led be contrary to Reason, and a schisme arise in the soule, it must follow that the Will must needs be contrary to Will and Reason;
but Therefore, if Reason misled be contrary to Reason, and a Schism arise in the soul, it must follow that the Will must needs be contrary to Will and Reason;
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Wherein it is like a Planet, which though it be carried about perpetually by the first mouer,
Wherein it is like a Planet, which though it be carried about perpetually by the First mover,
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yet slily creepes on his owne way, contrary to that strong circumuolution:
yet slily creeps on his own Way, contrary to that strong circumvolution:
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And though the minde be sufficiently conuinced of the necessitie, or profit of a good act,
And though the mind be sufficiently convinced of the necessity, or profit of a good act,
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yet for the tediousnesse annexed to it, in a dangerous spirituall acedie, it insensibly slips away from it,
yet for the tediousness annexed to it, in a dangerous spiritual acedie, it insensibly slips away from it,
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and is content to let it fall;
and is content to let it fallen;
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As some idle, or fearfull Merchant, that could be glad to haue gold, if it would come with ease,
As Some idle, or fearful Merchant, that could be glad to have gold, if it would come with ease,
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but will not either take the paines, or hazard the aduenture to fetch it: Thus commonly the Will (in both respects) Waterman-like lookes forward, and rowes backward;
but will not either take the pains, or hazard the adventure to fetch it: Thus commonly the Will (in both respects) Waterman-like looks forward, and rows backward;
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and vnder good pretences doth nothing but deceiue. The affections are as deceitfull as either; whether in misse-placing, measure, or manner. Mis-placing:
and under good pretences does nothing but deceive. The affections Are as deceitful as either; whither in misse-placing, measure, or manner. Misplacing:
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They are fiery where they should be coole; and where they should burne, freeze; Our heart makes vs beleeue it loues God, and giues him pledges of affection;
They Are fiery where they should be cool; and where they should burn, freeze; Our heart makes us believe it loves God, and gives him pledges of affection;
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whiles it secretly doats vpon the world;
while it secretly dotes upon the world;
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like some false strumpet, that entertaines her husband with her eyes, and in the meane time treads vpon the toe of an Adulterer vnder the board:
like Some false strumpet, that entertains her husband with her eyes, and in the mean time treads upon the toe of an Adulterer under the board:
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That it loues iustice, when it is but reuenge;
That it loves Justice, when it is but revenge;
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That it grieues for the missing of Christ, when indeed it is but for the loaues and fishes;
That it grieves for the missing of christ, when indeed it is but for the loaves and Fish;
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That it feares God, when indeed it is but afraid of our owne torment; That it hates the sinne, when it is the person;
That it fears God, when indeed it is but afraid of our own torment; That it hates the sin, when it is the person;
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That it hates the world, when it thrusts God out of doores to lodge it. Measure:
That it hates the world, when it thrusts God out of doors to lodge it. Measure:
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That we loue God enough, and the world but enough, when as indeed the one loue is but as the cold fit of an ague, the other an hot;
That we love God enough, and the world but enough, when as indeed the one love is but as the cold fit of an ague, the other an hight;
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we chill in the one, no lesse than we glow in the other; when wee make God only a stale to draw on the world;
we chill in the one, no less than we glow in the other; when we make God only a stale to draw on the world;
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That wee doe enough hate our corruptions, when (at our sharpest) we doe but gently sneape them, as Hely did his sons;
That we do enough hate our corruptions, when (At our Sharpest) we do but gently sneap them, as Hely did his Sons;
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or as some indulgent parent doth an vnthriftie darling, whom he chides, and yet feeds with the fewell of his excesse;
or as Some indulgent parent does an unthrifty darling, whom he chides, and yet feeds with the fuel of his excess;
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That we haue grieued enough for our sinnes, when they haue not cost vs so much as one teare, nothing but a little fashionable winde, that neuer came further than the roots of our tongue;
That we have grieved enough for our Sins, when they have not cost us so much as one tear, nothing but a little fashionable wind, that never Come further than the roots of our tongue;
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That we doe enough compassionate the afflictions of Ioseph, when we drinke wine in bowles;
That we do enough compassionate the afflictions of Ioseph, when we drink wine in bowls;
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That wee feare God more than men, when wee are ashamed to doe that in presence of a childe, which wee care not to doe in the face of God. Manner:
That we Fear God more than men, when we Are ashamed to do that in presence of a child, which we care not to do in the face of God. Manner:
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That our heart loues, and hates, and feares, and ioyes, and grieues truly, when it is an hypocrite in all;
That our heart loves, and hates, and fears, and Joys, and grieves truly, when it is an hypocrite in all;
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That it delights constantly in God, and holy things, when it is but an Ephraims morning dew;
That it delights constantly in God, and holy things, when it is but an Ephraim's morning due;
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That our anger is zealous, when it is but a flash of personall malice, or a superstitious furie;
That our anger is zealous, when it is but a flash of personal malice, or a superstitious fury;
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That we feare as sonnes, when it is as cowards, or slaues;
That we Fear as Sons, when it is as cowards, or slaves;
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That we grieue as Gods patients, when we fret, and repine, and struggle like franticks against the hand of our Maker.
That we grieve as God's patients, when we fret, and repine, and struggle like frantics against the hand of our Maker.
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Thus (to summe vp all) the heart of man is wholly set vpon cozenage; the vnderstanding ouer-knowing, mis-knowing, dissembling;
Thus (to sum up all) the heart of man is wholly Set upon cozenage; the understanding ouerknowing, misknowing, dissembling;
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The will pretending, and inclining contrarily; The affections mocking vs in the obiect, measure, manner; and in all of them the heart of man is deceitfull.
The will pretending, and inclining contrarily; The affections mocking us in the Object, measure, manner; and in all of them the heart of man is deceitful.
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Ye haue seene the face of this Cheater; looke now at his hand; and now ye see who this Deceiuer is, see also the sleights of his deceit;
You have seen the face of this Cheater; look now At his hand; and now you see who this Deceiver is, see also the sleights of his deceit;
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and therein, the fashion, the subiect, the sequell of it; from whence we will descend to our Demeanure towards so dangerous an Impostor.
and therein, the fashion, the Subject, the sequel of it; from whence we will descend to our Demeanour towards so dangerous an Impostor.
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The fashion of his deceit is the same with our ordinary Iuglers; either cunning conueyance, or false semblance.
The fashion of his deceit is the same with our ordinary Jugglers; either cunning conveyance, or false semblance.
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Cunning conueyance, whether into vs, in vs, from vs. The heart admits sinne, as Paradise did the Serpent;
Cunning conveyance, whither into us, in us, from us The heart admits sin, as Paradise did the Serpent;
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There it is, but by what chinkes or cranies it entered, we know not;
There it is, but by what chinks or cranies it entered, we know not;
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so as we may say of sinne as the Master of the feast in the Gospell said to his slouenly guest, Quomodo intrasti? How camest thou in hither? Corruption doth not eat into the heart as our first Parents did into the apple,
so as we may say of sin as the Master of the feast in the Gospel said to his slovenly guest, Quomodo intrasti? How camest thou in hither? Corruption does not eat into the heart as our First Parents did into the apple,
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so as the print of their teeth might bee seene, but as the worme eats into the core, insensibly;
so as the print of their teeth might be seen, but as the worm eats into the core, insensibly;
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Neither is there lesse closenesse when it is entered;
Neither is there less closeness when it is entered;
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I would it were as vntrue a word, as it is an harsh one, that many a professedly-Christian heart, lodges a deuill in the blinde roomes of it,
I would it were as untrue a word, as it is an harsh one, that many a professedly-Christian heart, lodges a Devil in the blind rooms of it,
pns11 vmd pn31 vbdr p-acp j dt n1, c-acp pn31 vbz dt j pi, cst d dt j n1, vvz dt n1 p-acp dt j n2 pp-f pn31,
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and either knowes it not, or will not be acknowne of it; euery one that harbours a willing sinne in his brest, doth so:
and either knows it not, or will not be acknown of it; every one that harbours a willing sin in his breast, does so:
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The malicious man hath a furious deuill; the wanton an vncleane deuill, a Beelphegor, or a Tammuz ;
The malicious man hath a furious Devil; the wanton an unclean Devil, a Belphegor, or a Tammuz;
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the proud man a Lucifer, the couetous a Mammon ; Certainly, these foule spirits are not more truly in hell, than in a wicked heart;
the proud man a Lucifer, the covetous a Mammon; Certainly, these foul spirits Are not more truly in hell, than in a wicked heart;
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there they are, but so closely, that I know not if the heart it selfe know it;
there they Are, but so closely, that I know not if the heart it self know it;
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it being verified of this citadell of the heart, which was said of that vast Niniue, that the enemie had taken some parts of it, long ere the other knew it:
it being verified of this citadel of the heart, which was said of that vast Nineveh, that the enemy had taken Some parts of it, long ere the other knew it:
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What should I speake of the most common, and yet most dangerous guest, that lodges in this Inne of the heart, Infidelity? Call at the doore,
What should I speak of the most Common, and yet most dangerous guest, that lodges in this Inn of the heart, Infidelity? Call At the door,
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and aske if such a one host not there; They within make strange of it, deny it, forsweare it;
and ask if such a one host not there; They within make strange of it, deny it, forswear it;
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Call the officers, make priuy search, you shall hardly finde him:
Call the Officers, make privy search, you shall hardly find him:
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Like some Iesuite in a Popish dames chamber, he is so closely contriued into false floores,
Like Some Iesuite in a Popish dams chamber, he is so closely contrived into false floors,
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and double walls, that his presence is not more easily knowne, than hardly conuinced, confessed.
and double walls, that his presence is not more Easily known, than hardly convinced, confessed.
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How easie is it to say, that if infidelity did not lurke in the hearts of men, they durst not doe as they doe;
How easy is it to say, that if infidelity did not lurk in the hearts of men, they durst not do as they do;
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they could not but doe, what they doe not? Durst they sin if they were perswaded of an hell? durst they buy a minute of pleasure with euerlasting torments? Could they so sleight heauen if they beleeued it? Could they be so loth to possesse it? Could they thinke much of a little painfull goodnesse to purchase an eternity of happinesse? No, no, men, fathers, and brethren;
they could not but doe, what they do not? Durst they sin if they were persuaded of an hell? durst they buy a minute of pleasure with everlasting torments? Could they so sleight heaven if they believed it? Could they be so loath to possess it? Could they think much of a little painful Goodness to purchase an eternity of happiness? No, no, men, Father's, and brothers;
pns32 vmd xx p-acp n1, r-crq pns32 vdb xx? vvd pns32 vvb cs pns32 vbdr vvn pp-f dt n1? vvd pns32 vvi dt n1 pp-f n1 p-acp j n2? vmd pns32 av n1 n1 cs pns32 vvd pn31? vmd pns32 vbi av j pc-acp vvi pn31? vmd pns32 vvi d pp-f dt j j n1 pc-acp vvi dt n1 pp-f n1? uh-dx, uh-dx, n2, n2, cc n2;
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if the heart were not Infidell, whiles the face is Christian, this could not bee. Neither doth the heart of man more cunningly conuey sinne into, and in it selfe, than from it;
if the heart were not Infidel, while the face is Christian, this could not be. Neither does the heart of man more cunningly convey sin into, and in it self, than from it;
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The sin that ye saw euen now openly in the hands, is so swiftly past vnder the board, that it is now vanished;
The since that you saw even now openly in the hands, is so swiftly passed under the board, that it is now vanished;
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Looke for it in his forehead, there it is not; looke for it vnder his tongue, there is none;
Look for it in his forehead, there it is not; look for it under his tongue, there is none;
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looke for it in his conscience, ye finde nothing; and all this by the legier-de-maine of the heart:
look for it in his conscience, you find nothing; and all this by the legier-de-maine of the heart:
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Thus Achan hath hid his wedge, and now he dares stand out to a lot; Thus Salomons Harlot hath wip't her mouth, and it was not she:
Thus achan hath hid his wedge, and now he dares stand out to a lot; Thus Solomon's Harlot hath wiped her Mouth, and it was not she:
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Thus Saul will lie-out his sacriledge, vntill the very beasts out-bleat, and out-bellow him; Thus the swearer sweares, and when he hath done, sweares that hee swore not;
Thus Saul will lie-out his sacrilege, until the very beasts out-bleat, and out-bellow him; Thus the swearer swears, and when he hath done, swears that he swore not;
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Thus the vncleane fornicator bribes off his sinne, and his shame, and now makes challenges to the world of his honesty.
Thus the unclean fornicator Bribes off his sin, and his shame, and now makes challenges to the world of his honesty.
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It cannot be spoken how peeuishly witty the heart of man is this way;
It cannot be spoken how peevishly witty the heart of man is this Way;
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neither doubt I but this wilinesse is some of the poyson that the subtile serpent infected vs with in that fatall morsell:
neither doubt I but this wiliness is Some of the poison that the subtle serpent infected us with in that fatal morsel:
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They were three cunning shifts which the Scripture recordeth of three women (as that sex hath beene euer noted for more sudden pregnancie of wit) Rachel, Rahab, and the good wife of Bahurim ;
They were three cunning shifts which the Scripture recordeth of three women (as that sex hath been ever noted for more sudden pregnancy of wit) Rachel, Rahab, and the good wife of Bahurim;
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The first hiding the Teraphim with a modest seat, the second, the spics with flaxe-stalkes, and the third Dauids scouts with corne spred ouer the Well;
The First hiding the Teraphim with a modest seat, the second, the spics with flaxe-stalkes, and the third David scouts with corn spread over the Well;
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but these are nothing to the deuices that nature hath wont to vse for the cloaking of sinne;
but these Are nothing to the devices that nature hath wont to use for the cloaking of sin;
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God made man vpright, saith Salomon, but he sought many inuentions :God made man upright, Says Solomon, but he sought many Inventions:
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Is Adam challenged for sinne? Behold all on the sudden it is passed from his hand, to Gods;
Is Adam challenged for sin? Behold all on the sudden it is passed from his hand, to God's;
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The woman that thou gauest me :The woman that thou Gavest me:
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Is Saul challenged for a couetous and disobedient remissenesse? the sinne is straight passed from the field to the Altar;
Is Saul challenged for a covetous and disobedient remissness? the sin is straight passed from the field to the Altar;
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I saued the fattest for a sacrifice to the Lord thy God ; So the one begins his sinne in God, and the other ends it in him:I saved the Fattest for a sacrifice to the Lord thy God; So the one begins his sin in God, and the other ends it in him:
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Is Dauid bewitched with lust to abuse the Wife? the Husband must bee sent home drunke, to hide it,
Is David bewitched with lust to abuse the Wife? the Husband must be sent home drunk, to hide it,
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or if not that, to his long home, in a pretended fauour of his valour:
or if not that, to his long home, in a pretended favour of his valour:
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Is a griping Vsurer disposed to put his money together to breed a monster? hee hath a thousand quirks to cozen both law and conscience:
Is a gripping Usurer disposed to put his money together to breed a monster? he hath a thousand quirks to cozen both law and conscience:
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Is a Simoniacall Patron disposed to make a good match of his peoples soules? it shall be no bargaine, but a gift:
Is a Simoniacal Patron disposed to make a good match of his peoples Souls? it shall be no bargain, but a gift:
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hee hath a liuing to giue, but an horse to sell.
he hath a living to give, but an horse to fell.
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And sure I thinke in this wise age of the world, Vsurers and Simonists striue who shall finde the wittiest way to hell:
And sure I think in this wise age of the world, Usurers and Simonists strive who shall find the Wittiest Way to hell:
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What should I speake of the secret frauds in contracts, booties in matches, subornation of instruments, hiring of oathes, feeing of officers, equiuocations of answers,
What should I speak of the secret frauds in contracts, booties in Matches, subornation of Instruments, hiring of Oaths, feeing of Officers, equivocations of answers,
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and ten thousand other tricks that the heart of man hath deuised for the conueiances of sinne;
and ten thousand other tricks that the heart of man hath devised for the conveyances of sin;
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in all which it too well approues it selfe incomparably deceitfull. The false semblance of the heart is yet worse;
in all which it too well approves it self incomparably deceitful. The false semblance of the heart is yet Worse;
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for the former is most-what for the smothering of euill; this is for the iustifying of euill, or the disgrace of good;
for the former is mostwhat for the smothering of evil; this is for the justifying of evil, or the disgrace of good;
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In these two doth this act of falshood chiefly consist; in making euill good, or good euill. For the first;
In these two does this act of falsehood chiefly consist; in making evil good, or good evil. For the First;
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The naturall man knowes well how filthy all his brood is, and therefore will not let them come forth,
The natural man knows well how filthy all his brood is, and Therefore will not let them come forth,
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but disguised with the colours and dresses of good; so as now euery one of natures birds is a Swan;
but disguised with the colours and Dresses of good; so as now every one of nature's Birds is a Swan;
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Pride is handsomnesse, desperate fury, valour; lauishnesse is noble munificence, drunkennesse ciuility, flattery complement, murderous reuenge, iustice;
Pride is handsomeness, desperate fury, valour; lavishness is noble munificence, Drunkenness civility, flattery compliment, murderous revenge, Justice;
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the Curtizan is bona foemina, the Sorcerer a wise man, the oppressor a good husband; Absolom will goe pay his vowes; Herod will worship the Babe. For the second;
the Courtesan is Bona foemina, the Sorcerer a wise man, the oppressor a good husband; Absalom will go pay his vows; Herod will worship the Babe. For the second;
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such is the enuy of nature, that where shee sees a better face than her owne, she is ready to scratch it, or cast dirt in it;
such is the envy of nature, that where she sees a better face than her own, she is ready to scratch it, or cast dirt in it;
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and therefore knowing that all vertue hath a natiue beauty in it, she labours to deforme it by the foulest imputations.
and Therefore knowing that all virtue hath a native beauty in it, she labours to deform it by the Foulest imputations.
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Would the Israelites be deuout? they are idle;
Would the Israelites be devout? they Are idle;
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Doth Dauid daunce for ioy before the Arke? he is a foole in a Morris:
Does David dance for joy before the Ark? he is a fool in a Morris:
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Doth Saint Paul discourse of his heauenly Vision? too much learning hath made him mad.
Does Saint Paul discourse of his heavenly Vision? too much learning hath made him mad.
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Doe the Disciples miraculously speake all the tongues of Babel? They are full of new wine:
Doe the Disciples miraculously speak all the tongues of Babel? They Are full of new wine:
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Doe they preach Christs Kingdome? they are seditious; The resurrection? they are bablers. Is a man conscionable? he is an Hypocrite:
Do they preach Christ Kingdom? they Are seditious; The resurrection? they Are babblers. Is a man conscionable? he is an Hypocrite:
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Is he conformable? he is vnconscionable: Is he plaine dealing? he is rudely vnciuill:
Is he conformable? he is unconscionable: Is he plain dealing? he is rudely Uncivil:
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Is he wisely insinuatiue? he is a flatterer:
Is he wisely insinuative? he is a flatterer:
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In short, such is the wicked craft of the heart, that it would let vs see nothing in it owne forme;
In short, such is the wicked craft of the heart, that it would let us see nothing in it own Form;
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but faine would shew vs euill faire, that we might be inamored of it, and vertue vgly, that we might abhorre it;
but feign would show us evil fair, that we might be enamoured of it, and virtue ugly, that we might abhor it;
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and as it doth for the way, so doth it for the end;
and as it does for the Way, so does it for the end;
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hiding from vs the glory of heauen, that is laid vp for ouer-commers, and shewing vs nothing but the pleasant closure of wickednesse;
hiding from us the glory of heaven, that is laid up for overcomers, and showing us nothing but the pleasant closure of wickedness;
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making vs beleeue that hell is a palace, and heauen a dungeon, that so we might be in loue with death;
making us believe that hell is a palace, and heaven a dungeon, that so we might be in love with death;
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and thus both in cunning conueyance, and false semblance, The heart of man is deceitfull aboue all things.
and thus both in cunning conveyance, and false semblance, The heart of man is deceitful above all things.
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Ye haue seene the fashion of this deceit; cast now your eies vpon the subiect:
You have seen the fashion of this deceit; cast now your eyes upon the Subject:
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And whom doth it then deceiue? It doth deceiue others, it can deceiue it selfe, it would deceiue Sathan, yea God himselfe. Others, first:
And whom does it then deceive? It does deceive Others, it can deceive it self, it would deceive Sathan, yea God himself. Others, First:
cc r-crq vdz pn31 av vvi? pn31 vdz vvi ng2-jn, pn31 vmb vvi pn31 n1, pn31 vmd vvi np1, uh np1 px31. n2-jn, ord:
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How many doe we take for honest and sound Christians, who yet are but errant hypocrites? These Apes of Sathan haue learned to transforme themselues into Angels of light;
How many do we take for honest and found Christians, who yet Are but errant Hypocrites? These Apes of Sathan have learned to transform themselves into Angels of Light;
c-crq d vdb pns12 vvb p-acp j cc j np1, r-crq av vbr cc-acp j n2? np1 n2 pp-f np1 vhb vvn pc-acp vvi px32 p-acp n2 pp-f n1;
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The heart bids the eies looke vpward to heauen, when they are full of adultery;
The heart bids the eyes look upward to heaven, when they Are full of adultery;
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It bids the hands to raise vp themselues towards their Maker, when they are full of bloud;
It bids the hands to raise up themselves towards their Maker, when they Are full of blood;
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It bids the tongue wagge holily, when there is nothing in the bosome but Atheous profanenesse;
It bids the tongue wag holily, when there is nothing in the bosom but Atheous profaneness;
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It bids the knee to bow like a Camel, when the heart is stiffe as an Elephant;
It bids the knee to bow like a Camel, when the heart is stiff as an Elephant;
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yea if need bee it can bid a teare fall from the eie, or an almes or iust action fall from the hand,
yea if need be it can bid a tear fallen from the eye, or an alms or just actium fallen from the hand,
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and all to gull the world with a good opinion;
and all to gull the world with a good opinion;
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In all which, false chapmen and horse-coursers doe not more ordinarily deceiue their buyers in shops and faires,
In all which, false chapmen and horse-coursers do not more ordinarily deceive their buyers in shops and fairs,
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than wee doe one another in our conuersation: Yea, so crafty is the heart that it can deceiue it selfe;
than we do one Another in our Conversation: Yea, so crafty is the heart that it can deceive it self;
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By ouer-weening his own powers, as the proud man; by vnder-valuing his graces, as the modest;
By overweening his own Powers, as the proud man; by under-valving his graces, as the modest;
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by mis-taking his estate, as the ignorant; How many hearts doe thus grossely beguile themselues? The first thinkes hee is rich,
by mistaking his estate, as the ignorant; How many hearts do thus grossly beguile themselves? The First thinks he is rich,
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and fine, when hee is beggerly and naked; so did the Angell of Laodicea: The second is poore in his owne spirit, when he is rich of Gods spirit:
and fine, when he is beggarly and naked; so did the Angel of Laodicea: The second is poor in his own Spirit, when he is rich of God's Spirit:
cc j, c-crq pns31 vbz j cc j; av vdd dt n1 pp-f np1: dt ord vbz j p-acp po31 d n1, c-crq pns31 vbz j pp-f npg1 n1:
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The third thinkes that he is a great fauorite of heauen, when he is rather branded for an out-cast;
The third thinks that he is a great favourite of heaven, when he is rather branded for an outcast;
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that he is truly noble, when he is a slaue to that, which is baser than the worst of Gods creatures, sinne:
that he is truly noble, when he is a slave to that, which is baser than the worst of God's creatures, sin:
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Let the proud and ignorant worldling therefore know, that though others may mocke him with applauses,
Let the proud and ignorant worldling Therefore know, that though Others may mock him with applauses,
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yet that all the world cannot make him so much a foole as his owne heart.
yet that all the world cannot make him so much a fool as his own heart.
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Yea, so cunning is the heart, that it thinkes to goe beyond the deuill himselfe: I can (thinks it) swallow his bait, and yet auoid his hooke; I can sinne, and liue;
Yea, so cunning is the heart, that it thinks to go beyond the Devil himself: I can (thinks it) swallow his bait, and yet avoid his hook; I can sin, and live;
uh, av j-jn vbz dt n1, cst pn31 vvz pc-acp vvi p-acp dt n1 px31: pns11 vmb (vvz pn31) vvb po31 n1, cc av vvi po31 n1; pns11 vmb n1, cc vvi;
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I can repent of sinning, and defeat my punishment by repenting;
I can Repent of sinning, and defeat my punishment by repenting;
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I can runne vpon the score, and take vp the sweet and rich commodities of sinfull pleasure;
I can run upon the score, and take up the sweet and rich commodities of sinful pleasure;
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and when I haue done, I can put my selfe vnder the protection of a Sauiour, and escape the arrest:
and when I have done, I can put my self under the protection of a Saviour, and escape the arrest:
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Oh the world of soules that perish by this fraud, fondly beguiling themselues, whiles they would beguile the Tempter. Yet higher:
O the world of Souls that perish by this fraud, fondly beguiling themselves, while they would beguile the Tempter. Yet higher:
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Lastly, as Satan went about to deceiue the Son of God; so this foolish consort and client of his goes about to deceiue God himselfe:
Lastly, as Satan went about to deceive the Son of God; so this foolish consort and client of his Goes about to deceive God himself:
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The first paire of hearts that euer was, were thus credulous, to thinke they should now meet with a meanes of knowledge and Deifying, which God either knew not of,
The First pair of hearts that ever was, were thus credulous, to think they should now meet with a means of knowledge and Deifying, which God either knew not of,
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or grudged them, and therefore they would be stealing it out of the side of the apple, without God, yea against him:
or grudged them, and Therefore they would be stealing it out of the side of the apple, without God, yea against him:
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Tush, none eye shall see vs;
Tush, none eye shall see us;
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Is there knowledge in the most high, saith the sottish Atheist? Lord, haue not we heard thee preach in out streets? haue not we cast out Deuils in thy name? sayes the smoothing hypocrite;Is there knowledge in the most high, Says the sottish Atheist? Lord, have not we herd thee preach in out streets? have not we cast out Devils in thy name? Says the smoothing hypocrite;
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as if he could fetch God ouer for an admission into heauen.
as if he could fetch God over for an admission into heaven.
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Thou hast not lied to man, but to God, saith S. Peter to Ananias. And pettish Ionas, after hee had beene cooled in the belly of the Whale,Thou hast not lied to man, but to God, Says S. Peter to Ananias. And pettish Ionas, After he had been cooled in the belly of the Whale,
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and the Sea, yet will be bearing God downe in an argument to the iustifying of his idle choler, I doe well to be angry to the death.
and the Sea, yet will be bearing God down in an argument to the justifying of his idle choler, I do well to be angry to the death.
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But as the greatest Politicians are oft ouertaken with the grossest follies (God owes proud wits a shame) the heart of man could not possibly deuise how so much to be foole it selfe, as by this wicked presumption:
But as the greatest Politicians Are oft overtaken with the Grossest follies (God owes proud wits a shame) the heart of man could not possibly devise how so much to be fool it self, as by this wicked presumption:
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Oh yee fooles, when will ye vnderstand? He that formed the eye, shall he not see? Hee that teacheth man knowledge, shall not he vnderstand? The Lord knoweth the thoughts of man, that they are vanitie. O ye Fools, when will you understand? He that formed the eye, shall he not see? He that Teaches man knowledge, shall not he understand? The Lord Knoweth the thoughts of man, that they Are vanity.
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A rod for the backe of fooles, yea a rod of iron for such presumptuous fooles, to crush them in peeces like a Potters vessell. A rod for the back of Fools, yea a rod of iron for such presumptuous Fools, to crush them in Pieces like a Potters vessel.
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Ye haue seene the fashion and the subiect of this deceit: the sequell, or effect followes; euery way lamentable;
You have seen the fashion and the Subject of this deceit: the sequel, or Effect follows; every Way lamentable;
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For hence it comes to passe that many a one hath had his heart in keeping fortie, fiftie, threescore yeeres,
For hence it comes to pass that many a one hath had his heart in keeping fortie, fiftie, threescore Years,
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and more, and yet is not acquainted with it;
and more, and yet is not acquainted with it;
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and all because this craft hath kept it at the Priscillianists locke, Tu omnes, te nemo ;
and all Because this craft hath kept it At the Priscillianists lock, Tu omnes, te nemo;
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It affects to be a searcher of all men, no man is allowed to come aboard of it;
It affects to be a searcher of all men, no man is allowed to come aboard of it;
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And if a man whether out of curiositie, or conscience, bee desirous to inquire into it (as it is a shame for a man to be a stranger at home;
And if a man whither out of curiosity, or conscience, be desirous to inquire into it (as it is a shame for a man to be a stranger At home;
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Know ye not your owne hearts, saith the Apostle;) it casts it selfe, Proteus - like, into so many formes, that it is very hard to apprehend it.Know you not your own hearts, Says the Apostle;) it Cast it self, Proteus - like, into so many forms, that it is very hard to apprehend it.
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One while the man hath no heart, (NONLATINALPHABET) saith Salomon ; Then hee hath (NONLATINALPHABET) an heart, and an heart, saith Dauid ;
One while the man hath no heart, () Says Solomon; Then he hath () an heart, and an heart, Says David;
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and one of his hearts contradicts another;
and one of his hearts contradicts Another;
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and then how knowes he whether to beleeue? And what certainty, what safety can it be for a man to liue vnacquainted with himselfe? O• this vnacquaintance,
and then how knows he whither to believe? And what certainty, what safety can it be for a man to live unacquainted with himself? O• this unacquaintance,
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secondly, arises a dangerous mes-prison of a mans selfe, in the nature and quantity of his sinne, in the quality of his repentance, in his peace and intirenesse with God, in his right to heauen,
secondly, arises a dangerous mesprison of a men self, in the nature and quantity of his sin, in the quality of his Repentance, in his peace and Entireness with God, in his right to heaven,
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and (in a word) in his whole spirituall estate.
and (in a word) in his Whole spiritual estate.
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Of this mes-prison, thirdly, arises a fearefull disappointment of all his hopes, and a plunging into vnauoidable torments:
Of this mesprison, Thirdly, arises a fearful disappointment of all his hope's, and a plunging into unavoidable torments:
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Wherein it is miserable to see, how cunningly the traiterous hearts of many men beare them in hand all their liues long;
Wherein it is miserable to see, how cunningly the traitorous hearts of many men bear them in hand all their lives long;
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soothing them in all their courses, promising them successe in all their waies, securing them from feare of euills, assuring them of the fauour of God,
soothing them in all their courses, promising them success in all their ways, securing them from Fear of evils, assuring them of the favour of God,
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and possession of heauen (as some fond Bigot would bragge of his Bull, or Medall, or Agnus Dei ;
and possession of heaven (as Some found Bigot would brag of his Bull, or Medal, or Agnus Dei;
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or, as those Priests that Gerson taxes, who made the people beleeue that the Masse was good for the eye-sight,
or, as those Priests that Gerson Taxes, who made the people believe that the Mass was good for the eyesight,
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for the mawe, for bodily health, and preseruation) till they come to their deathbeds;
for the maw, for bodily health, and preservation) till they come to their deathbeds;
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But then when they come to call forth the comforts they must trust to, they finde them like to some vnfaithfull Captaine, that hath all the while in Garrison filled his purse with dead paies,
But then when they come to call forth the comforts they must trust to, they find them like to Some unfaithful Captain, that hath all the while in Garrison filled his purse with dead pays,
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and made vp the number of his companies with borrowed men; and in time of ease shewd faire;
and made up the number of his companies with borrowed men; and in time of ease showed fair;
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but when hee is called forth by a sudden alarum, bewraies his shame and weaknesse, and failes his Generall when he hath most need of him;
but when he is called forth by a sudden alarm, bewrays his shame and weakness, and fails his General when he hath most need of him;
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right thus doe the perfidious hearts of many, after all the glorious bragges of their security, on the bed of their last reckoning, finde nothing but a cold despaire,
right thus do the perfidious hearts of many, After all the glorious brags of their security, on the Bed of their last reckoning, find nothing but a cold despair,
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and a wofull horror of conscience;
and a woeful horror of conscience;
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and therefore too iustly may their hearts say to them, as the heart of Apollodorus the Tyran seemed to say vnto him;
and Therefore too justly may their hearts say to them, as the heart of Apollodorus the Tyrant seemed to say unto him;
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who dreamed one night that hee was fleaed by the Scythians, and boyled in a Caldron;
who dreamed one night that he was flayed by the Scythians, and boiled in a Caldron;
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and that his heart spake to him out of the kettle (NONLATINALPHABET NONLATINALPHABET) It is I that haue drawne thee to all this.
and that his heart spoke to him out of the kettle () It is I that have drawn thee to all this.
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Certainly neuer man was, or shall bee frying in hell, but cries out of his owne heart,
Certainly never man was, or shall be frying in hell, but cries out of his own heart,
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and accuses that deceitfull peece as guilty of all his torment:
and accuses that deceitful piece as guilty of all his torment:
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For let Satan be neuer so malicious, and the world neuer so parasiticall, yet if his owne heart had beene true to him, none of these could haue hurt him.
For let Satan be never so malicious, and the world never so parasitical, yet if his own heart had been true to him, none of these could have hurt him.
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Let the rest of our enemies doe their worst, only from the euill of our owne hearts, good Lord deliuer vs. It were now time for our thoughts to dwell a little vpon the meditation, and deploration of our owne danger and misery, who are euery way so inuironed with subtlety.
Let the rest of our enemies do their worst, only from the evil of our own hearts, good Lord deliver us It were now time for our thoughts to dwell a little upon the meditation, and deploration of our own danger and misery, who Are every Way so environed with subtlety.
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If wee looke at Satan, his old title is, that old Serpent ;
If we look At Satan, his old title is, that old Serpent;
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who must needs therefore now, by so long time and experience, bee both more old and more Serpent.
who must needs Therefore now, by so long time and experience, be both more old and more Serpent.
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If we looke at sinne, it is as crafty as he; Lest any of you be hardened through the deceitfulnesse of sinne :
If we look At sin, it is as crafty as he; Lest any of you be hardened through the deceitfulness of sin:
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If at our owne hearts, we heare (that which we may feele) that the heart is deceitfull aboue all things.
If At our own hearts, we hear (that which we may feel) that the heart is deceitful above all things.
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Oh wretched men that we are, how are we beset with Impostors on all hands;
O wretched men that we Are, how Are we beset with Impostors on all hands;
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If it were more seasonable for vs to bewaile our estate, than to seeke the redresse of it;
If it were more seasonable for us to bewail our estate, than to seek the redress of it;
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But since it is not so much worth our labour to know how deepe the pit is, into which wee are fallen,
But since it is not so much worth our labour to know how deep the pit is, into which we Are fallen,
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as how to come out of it, heare rather (I beseech you) for a conclusion,
as how to come out of it, hear rather (I beseech you) for a conclusion,
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how wee may auoid the danger of the deceit of our false heart;
how we may avoid the danger of the deceit of our false heart;
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euen iust so as we would preuent the nimble feates of some cheating Iugler, Search him, watch him, Trust him not.
even just so as we would prevent the nimble feats of Some cheating Juggler, Search him, watch him, Trust him not.
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Looke well into his hands, pockets, boxes, sleeues, yea, vnder his very tongue it selfe; There is no fraud so secret, but may be descried;
Look well into his hands, pockets, boxes, sleeves, yea, under his very tongue it self; There is no fraud so secret, but may be descried;
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were our hearts as crafty as the deuill himselfe, they may be found out; We are not ignorant (saith Saint Paul ) of Satans deuices;
were our hearts as crafty as the Devil himself, they may be found out; We Are not ignorant (Says Faint Paul) of Satan devices;
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much more then may we know our owne;
much more then may we know our own;
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Were the hearts of men (as Salomon speakes of Kings) like vnto deepe waters, they haue a bottome, and may be fathomed;
Were the hearts of men (as Solomon speaks of Kings) like unto deep waters, they have a bottom, and may be fathomed;
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Were they as darke as hell it selfe, and neuer so full of windings, and blind waies,
Were they as dark as hell it self, and never so full of windings, and blind ways,
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and obscure turnings, doe but take the lanthorne of Gods law in your hand, and you shall easily finde all the false and foule corners of them;
and Obscure turnings, doe but take the lanthorn of God's law in your hand, and you shall Easily find all the false and foul corners of them;
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As Dauid saith of the Sun, nothing is hid from the light thereof; Proue your selues, saith the Apostle;
As David Says of the Sun, nothing is hid from the Light thereof; Prove your selves, Says the Apostle;
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It is hard if falshood be so constant to it selfe that by many questions it bee not tripped:
It is hard if falsehood be so constant to it self that by many questions it be not tripped:
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Where this duty is slackened, it is no wonder if the heart bee ouer-run with spirituall fraud;
Where this duty is slackened, it is no wonder if the heart be overrun with spiritual fraud;
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Often priuy searches scarre away vagrant, and disorderly persons, where no inquiry is made, is a fit harbour for them;
Often privy Searches scar away vagrant, and disorderly Persons, where no inquiry is made, is a fit harbour for them;
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If yee would not haue your hearts, therefore, become the lawlesse Ordinaries of vncleane spirits, search them oft;
If ye would not have your hearts, Therefore, become the lawless Ordinaries of unclean spirits, search them oft;
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Leaue not a straw vnshaken to finde out these Labanish Teraphim that are stolne, and hid within vs;
Leave not a straw unshaken to find out these Labanish Teraphim that Are stolen, and hid within us;
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And, when wee haue searched our best, if we feare there are yet some vnknowne euills lurking within vs (as the man after Gods owne heart prayes against secret sinnes) let vs call him in that cannot be deceiued;
And, when we have searched our best, if we Fear there Are yet Some unknown evils lurking within us (as the man After God's own heart prays against secret Sins) let us call him in that cannot be deceived;
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and say to God with the Psalmist, Search thou me ô Lord, and trie me ;
and say to God with the Psalmist, Search thou me o Lord, and try me;
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Oh let vs yeeld our selues ouer to bee ransackt by that all-seeing eye, and effectuall hand of the Almighty.
O let us yield our selves over to be ransacked by that All-seeing eye, and effectual hand of the Almighty.
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All our daubing, and cogging, and packing, and shuffling lies open before him, and he only can make the heart ashamed of it selfe.
All our daubing, and cogging, and packing, and shuffling lies open before him, and he only can make the heart ashamed of it self.
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And when our hearts are once stript naked, & carefully searcht, let our eyes be euer fixedly bent vpon their conueyances, and inclinations;
And when our hearts Are once stripped naked, & carefully searched, let our eyes be ever fixedly bent upon their conveyances, and inclinations;
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If we search and watch not, wee may be safe for the present, long wee cannot;
If we search and watch not, we may be safe for the present, long we cannot;
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for our eye is no sooner off, than the heart is busie in some practise of falshood;
for our eye is no sooner off, than the heart is busy in Some practice of falsehood;
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It is well if it forbeare whiles wee looke on, for The thoughts of mans heart are only euill continually ;
It is well if it forbear while we look on, for The thoughts of men heart Are only evil continually;
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and many a heart is like some bold and cunning theefe, that lookes a man in the face, and cuts his purse:
and many a heart is like Some bold and cunning thief, that looks a man in the face, and cuts his purse:
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But surely, if there be any guardian of the soule, it is the eye; The wise mans eye (saith Solomon) is in his head ;
But surely, if there be any guardian of the soul, it is the eye; The wise men eye (Says Solomon) is in his head;
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doubtlesse, on purpose to looke into his heart: My sonne, aboue all keepings keepe thy heart, saith he;
doubtless, on purpose to look into his heart: My son, above all keepings keep thy heart, Says he;
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If we doe not dogge our hearts then in all our wayes, but suffer our selues to lose the sight of them, they run wilde,
If we do not dog our hearts then in all our ways, but suffer our selves to loose the sighed of them, they run wild,
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and we shall not recouer them till after many slippery tricks on their parts, and much repentance on ours.
and we shall not recover them till After many slippery tricks on their parts, and much Repentance on ours.
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Alas, how little is this regarded in the world? wherein the most take no keepe of their soules,
Alas, how little is this regarded in the world? wherein the most take no keep of their Souls,
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but suffer themselues to run after the wayes of their owne hearts, without obseruation, without controlement;
but suffer themselves to run After the ways of their own hearts, without observation, without controlment;
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What should I say of these men, but that they would faine be deceiued, and perish? For after this loose licentiousnesse (without the great mercy of God) they neuer set eye more vpon their hearts, till they see them either fearfully intoyled in the present iudgements of God,
What should I say of these men, but that they would feign be deceived, and perish? For After this lose licentiousness (without the great mercy of God) they never Set eye more upon their hearts, till they see them either fearfully intoyled in the present Judgments of God,
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or fast chained in the pit of hell, in the torments of finall condemnation. Thirdly, If our searches and watches should faile vs, wee are sure our distrust cannot;
or fast chained in the pit of hell, in the torments of final condemnation. Thirdly, If our Searches and watches should fail us, we Are sure our distrust cannot;
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It is not possible our heart should deceiue vs, if we trust it not; Wee carry a remedy within vs of others fraud;
It is not possible our heart should deceive us, if we trust it not; we carry a remedy within us of Others fraud;
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and why not of our owne? The Italians not vnwisely pray God (in their knowne prouerbe) to deliuer them from whom they trust;
and why not of our own? The Italians not unwisely pray God (in their known proverb) to deliver them from whom they trust;
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for wee are obnoxious to those we relie vpon, but nothing can leese that which it had not;
for we Are obnoxious to those we rely upon, but nothing can lose that which it had not;
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Distrust therefore can neuer be disappointed:
Distrust Therefore can never be disappointed:
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If our hearts then shall promise vs ought (as it hath learned to profer largely, of him that said, All these will I giue thee ) although with vowes & oathes, aske for his assurances;
If our hearts then shall promise us ought (as it hath learned to proffer largely, of him that said, All these will I give thee) although with vows & Oaths, ask for his assurances;
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if he cannot fetch them from the euidences of God, trust him not: If he shall report ought to vs, aske for his witnesses;
if he cannot fetch them from the evidences of God, trust him not: If he shall report ought to us, ask for his Witnesses;
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if he cannot produce them from the records of God, trust him not: If he shall aduise vs ought, aske for his warrant;
if he cannot produce them from the records of God, trust him not: If he shall advise us ought, ask for his warrant;
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if he cannot fetch it from the Oracles of God, trust him not;
if he cannot fetch it from the Oracles of God, trust him not;
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And in all things so beare our selues to our heart, as those that thinke they liue amongst theeues and cozeners; euer iealously and suspiciously;
And in all things so bear our selves to our heart, as those that think they live among thieves and cozeners; ever jealously and suspiciously;
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taking nothing of their word, scarce daring to trust our owne senses; making sure worke in all matters of their transactions.
taking nothing of their word, scarce daring to trust our own Senses; making sure work in all matters of their transactions.
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I know I speake to wise men, whose counsell is wont to be asked, and followed, in matter of the assurances of estates;
I know I speak to wise men, whose counsel is wont to be asked, and followed, in matter of the assurances of estates;
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whose wisdome is frequently imployed in the triall, euiction, dooming of malefactors:
whose Wisdom is frequently employed in the trial, eviction, dooming of malefactors:
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Alas, what shall it auaile you that you can aduise for the preuention of others fraud,
Alas, what shall it avail you that you can advise for the prevention of Others fraud,
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if in the meane time you suffer your selues to be coz•••d at home? What comfort can you finde in publike seruice to the state against offenders,
if in the mean time you suffer your selves to be coz•••d At home? What Comfort can you find in public service to the state against offenders,
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if you should carry a fraudulent and wicked heart in your owne bosomes? There is one aboue whom wee may trust, whose word is more firme than heauen;
if you should carry a fraudulent and wicked heart in your own bosoms? There is one above whom we may trust, whose word is more firm than heaven;
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When heauen shall passe, that shall stand; It is no trusting ought besides, any further than he giues his word for it.
When heaven shall pass, that shall stand; It is no trusting ought beside, any further than he gives his word for it.
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Mans Epithet is, Homo mendax, and his best part, the hearts, deceitfull. Alas, what shall wee thinke,
men Epithet is, Homo mendax, and his best part, the hearts, deceitful. Alas, what shall we think,
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or say of the condition of those men, which neuer follow any other aduice than what they take of their owne heart? Such are the most;
or say of the condition of those men, which never follow any other Advice than what they take of their own heart? Such Are the most;
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that make not Gods Law of their counsell; As Esay said of Israel, Abijt vagtis in viacordis sui :
that make not God's Law of their counsel; As Isaiah said of Israel, Abijah vagtis in viacordis sui:
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Surely they are not more sure they haue an heart, than that they shall be deceiued with it, and betraied vnto death;
Surely they Are not more sure they have an heart, than that they shall be deceived with it, and betrayed unto death;
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Of them may I say, as Salomon doth of the wanton foole, that followes an harlot;
Of them may I say, as Solomon does of the wanton fool, that follows an harlot;
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Thus with her great craft she caused him to yeeld, and with her flattering lips she intised him: Thus with her great craft she caused him to yield, and with her flattering lips she enticed him:
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And he followed her straightwayes, as an Oxe that goes to the slaughter, or as a foole to the stocks for correction. And he followed her straightways, as an Ox that Goes to the slaughter, or as a fool to the stocks for correction.
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Oh then, deare Christians, as euer yee desire to auoid that direfull slaughter-house of hell, those wailings,
O then, deer Christians, as ever ye desire to avoid that direful slaughterhouse of hell, those wailings,
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and gnashings, and gnawings, and euerlasting burnings, •••ke carefully to your owne he•rts;
and gnashings, and gnawings, and everlasting burnings, •••ke carefully to your own he•rts;
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and what euer suggestions they shall make vnto you, trust them not, till you haue tried them by that vnfaileable rule of righteousnesse, the royall law of your Maker, which can no more deceiue you,
and what ever suggestions they shall make unto you, trust them not, till you have tried them by that vnfaileable Rule of righteousness, the royal law of your Maker, which can no more deceive you,
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than your hearts can free you from deceit.
than your hearts can free you from deceit.
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Lastly, that wee may auoid not onely the euents, but the very enterprises of this deceit, let vs countermine the subtill workings of the heart.
Lastly, that we may avoid not only the events, but the very enterprises of this deceit, let us countermine the subtle workings of the heart.
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Our Sauiour hath bidden vs be wise as Serpents;
Our Saviour hath bidden us be wise as Serpents;
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What should bee wise but the heart? And can the heart be wiser than it selfe? 〈 … 〉 wisdome of the heart remedie the craft of the heart? Certainly it may.
What should be wise but the heart? And can the heart be Wiser than it self? 〈 … 〉 Wisdom of the heart remedy the craft of the heart? Certainly it may.
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There are two men in euery regenerate brest, the old and the new;
There Are two men in every regenerate breast, the old and the new;
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And of these (as they are euer plotting against each other) wee must take the better side,
And of these (as they Are ever plotting against each other) we must take the better side,
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and labour that the new man, by being more wise in God, may out-strip the old:
and labour that the new man, by being more wise in God, may outstrip the old:
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And how shall that be done? If we would dispossesse the strong man that keepes the house, our Sauiour bids vs bring in a stronger than hee;
And how shall that be done? If we would dispossess the strong man that keeps the house, our Saviour bids us bring in a Stronger than he;
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and if wee would ouer-reach the subtiltie of the old man, yea, the old Serpent, bring in a wiser than hee,
and if we would overreach the subtlety of the old man, yea, the old Serpent, bring in a Wiser than he,
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euen the Spirit of God, the God of wisdome; 〈 ◊ 〉 would haue Achitophels wicked counsels crossed, set vp an Hushai within vs:
even the Spirit of God, the God of Wisdom; 〈 ◊ 〉 would have Achitophels wicked Counsels crossed, Set up an Hushai within us:
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The foolishnesse of God is wiser than the wisdome of men. Could wee but settle God within vs, our craftie hearts would bee out of countenance,
The foolishness of God is Wiser than the Wisdom of men. Could we but settle God within us, our crafty hearts would be out of countenance,
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and durst not offer to play any of their deluding tricks before him from whom nothing is hid;
and durst not offer to play any of their deluding tricks before him from whom nothing is hid;
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and if they could bee so impudently presumptuous, yet they should be so soone controlled in their first motions, that there would bee more danger of their confusion, than of our deceit.
and if they could be so impudently presumptuous, yet they should be so soon controlled in their First motions, that there would be more danger of their confusion, than of our deceit.
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As yee loue your selues therefore, and your owne safetie, and wo•ld bee free from the perill of this secret broaker of Satan, your owne hearts, render them obediently into the hands of God;
As ye love your selves Therefore, and your own safety, and wo•ld be free from the peril of this secret Broker of Satan, your own hearts, render them obediently into the hands of God;
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giue him the keyes of these closets of his owne making; beseech him that hee will vouchsafe to dwell and reigne in them;
give him the keys of these closets of his own making; beseech him that he will vouchsafe to dwell and Reign in them;
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so shall wee be sure that neither Satan shall deceiue them, nor they deceiue vs;
so shall we be sure that neither Satan shall deceive them, nor they deceive us;
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but both wee and they shall be kept safe and inuiolable, and presented glorious to the appearance of our Lord IESVS CHRIST:
but both we and they shall be kept safe and inviolable, and presented glorious to the appearance of our Lord JESUS CHRIST:
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To whom with the FATHER, and the HOLY GHOST •e all honour and glor•• for euer and euer AMEN. FINIS.
To whom with the FATHER, and the HOLY GHOST •e all honour and glor•• for ever and ever AMEN. FINIS.
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