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enough. Ye shall easily see and hear enough, out of the analogy and resemblance of hearts, to make you both astonished and ashamed.

The heart of man lies in a narrow room; yet all the world cannot fill it: but that, which may be said of the heart, would more than fill a world. Here is a double stile given it; of Deceitfulness, of Wickedness, either of which knows no end, whether of being, or of discourse. I spend my hour, and might do my life, in treating of the first.

See then, I beseech you, the Impostor, and the Imposture: the IMPOSTOR himself, The heart of man; the IMPOSTURE, Deceitful above all things.

1. As deceitful persons are wont ever to go under many names, and ambiguous, and must be expressed with an aliàs; so doth the HEART of man. Neither man himself, nor any part of man hath so many names, as the heart alone: for every faculty that it hath, and every action it doth, it hath a several name. Neither is there more multiplicity, than doubt in this name: not so many terms are used to signify the heart, as the heart signifies many things.

When ye hear of the heart, ye think straight of that fleshy part in the centre of the body, which lives first, and dies last; and whose beatings you find to keep time, all the body over. That is not it, which is so cunning. Alas, that is a poor harmless piece, merely passive; and if it do any thing, as the subministration of vital spirits to the maintenance of the whole frame, it is but good: no; it is the spiritual part, that lurks in this flesh, which is guilty of such deceit. We must learn of witty idolatry, to distinguish betwixt the stock and the invisible powers that dwell in it. °It is not for me, to be a stickler betwist the Hebrews and the Greek philosophers and physicians, in a question of natural learning, concerning the seat of the soul; nor to insist upon the reasons, why the Spirit of God rather places all the spiritual powers in the heart than in the brain: doubtless, in respect of the affections there resident, whereby all those speculative abilities are drawn to practice. 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 concerneth man; and, in plain terms to say, that, when God says, The heart is deceitful, he means the UNDERSTANDING, WILL, AFFECTIONS are deceitful.

1. The UNDERSTANDING is doubly deceitful: it makes us believe it knows those things which it doth not, and that it knows not those things which it doth. As soine foolish mountebank, that holds it a great glory to seem to know all things; or some presuming physician, that thinks it a shame not to profess skill in any state of the body or disease: so doth our vain understanding; therein framing itself according to the spirits it meets withal: if they be proud and curious, it persuades them, they know every thing; if careless, that they know enough.

In the First kind; what hath not the fond heart of man dared to arrogate to itself? It knows all the stars by their names. Tush, that is nothing : it knows what the stars mean by their very looks; what the birds mean by their chirping, as Apollonius did; what the heart means, by the features of the face: it knows the events of life by the lines of the hand; the secrets of art, the secrets of nature, the secrets of state, the secrets of others' hearts, yea the secrets of God in the closet

. of heaven: yea, not only what God hath done, but what he will do. This is sapiens stultitia, “ a wise folly," as Irenæus said of his Valentinians.

All figure-casters, palmisters, physiognomers, fortune-tellers, alchymists, fantastic projectors, and all the rabble of professors of those wegíepya, Acts xix. 19, not so much curious as idle arts, have their word given them by the Apostle, deceiving and deceived. Neither can these men make any worse fools than their hearts have made themselves; and well may that Alexandrian tax (Bránov vóudov) be set upon them in both names, whether of active or passive folly. And, as it commonly falls out that superfluous things rub the heart of necessary, in the mean while, those things, which the heart may and would know, it lightly misknows. 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 sometimes red, pale other some; so doth also our understanding err, in mis-opinion of divine things: it thinks it knows God, when it is but an idol of fancy; as Saul's messengers, when they came into the room, thought they had the true David, when it was but a wisp: it knows the will of God, when it is nothing but gross mis-construction: so as the common knowledge of men, though they think it a torch, is but an Ignis Fatuus to lead them to a ditch. 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, when indeed they are in the broad way that leads to destruction! O poor blind Pagans, half-sighted Turks, blear-eyed Jews, blind-folded Papists, squint-eyed Schismatics, purblind Ignorants! how well do they find themselves pleased with their devotion, and think God should be so too; when it is nothing but a mixture of misprision, superstition, conceitedness; and, according to the seldom-reverently-used proverb, while they think they have God by the finger, they hold a devil by the toe; and, all this, because their heart deceives them! If careless and loth to be at the pains of knowing more, it persuades them they know enough; that they cry out of more, as he did on the ointment, Ut quid perditio hæci What needs all this waste? and makes them as conscionable for knowledge, as Esau was for cattle, I have enough, my brother, keep that thou hast to thyself; or, as contentedly resolute, as the epicure in the Gospel, Soul, take thy case, thou hast knowledge enough laid up for many years. From whence it is, that too many rest simply, yea wilfully, in their own measure; not so much as wishing more skill in soul-matters; applauding their own safe mediocrity, like the credulous blind man, that thought he now

saw a shimmering of the sun-beams, when indeed his back was towards it. Hence it is, that they scoff at the foolishness of preaching, scorn the forward bookishness of others; fearing nothing but a surfeit of manna, and hating to know more than their neighbours, than their fore-fathers; and thus are led on, muffled up in an unfelt ignorance, to their grave, yea, without the mercy of God, to their hell.

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. The heart of man is a great lyar to itself this way. St. Paul says that of Pagans, which I may boldly say of Christians, They have the effect of the Lazo uritien in their hearts; yet many of them will not be acknown of one letter engraven there by the finger of God. Certain common principles there are, together with this Law, interlinearily written in the tables of the heart; as, That we must do as we would be done to; That there is a God; That this God is infinite in justice and truth, and must be served like himself: these they either blot out, or lay their finger on, that they may not be seen, purposely, that they may sin freely; and fain would persuade themselves they never had any such evidence from God: so putting off the checks of conscience with bold denials; like the harlot of Jericho, (but worse than she,) that hath hid the spies, and now out-faces their entertainment. Wherein the heart doth to itself 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 itself miserable.

Thus the Understanding of man is every way deceitful, in overknowing, mis-knowing, dissembling; in all which, it is like an evil and unfaithful eye, that either will be seeing by a false glass, or a false light, or with distortion; or else wilfully closes the lids, that it may not see at all; and, in all this, deceives us.

2. The Will is no less cunning; which, though it make fair pretences of a general inclination to good, yet, hic et nunc, in particulars, hangs towards a pleasing evil. Yea, though the understanding have sufficiently informed it of the worthiness of good and the turpitude of evil, yet, being overcome with the false delectableness of sin, it yields to a mis-assent: reason being, as Aquinas speaks, either swallowed up by some passion, or held down by some vicious habit. It is true, still the Will follows the Reason, neither can do otherwise; 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: wherein it is like a planet, which, though it be carried about perpetually by the first mover, yet slily creeps on his own way, contrary to that strong circumvolution. And, though the mind be sufficiently convinced of the necessity or profit of a good act; yet, for the tediousness annexed to it, in a dangerous spiritual acedy, it insensibly slips away from it, and is content to let it fall: as some idle or fearful merchant, that could be glad to have gold, if it would come with ease; 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; and, under good pretences, doth nothing but deceive.

3. The AFFECTIONs are as deceitful as either; whether in Misplacing, Measure, or Manner.

(1.) Mis-placing: 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; while it secretly doats-upon the world, 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: That it loves justice; when it is but revenge: That it grieves for the missing of Christ; when indeed it is but for the loaves and fishes: That it fears God; when indeed it is but afraid of our own torment: That it hates the sin; when it is the person: That it hates the world; when it thrusts God out of doors to lodge it.

(2.) Measure: 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 a hot; 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: That we do enough hate our corruptions; when, at our sharpest, we do but gently sneap them, as Eli did his sons; or, as some indulgent parent doth an unthrifty darling, whom he chides, and yet feeds with the fuel of his excess: 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 came further than the roots of our tongue: That we do enough compassionate the afflictions of Joseph; when we drink wine in bowls: 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.

(3.) Manner: That our heart loves, and hates, and fears, and joys, and grièves truly; when it is a hypocrite in all: That it delights constantly in God, and holy things; when it is but an Ephraim's morning dew: That our anger is zealous; when it is but a fash of personal malice, or a superstitious fury: That we fear as sons; when it is as cowards or slaves: That we grieve as God's patients; when we fret, and repine, and struggle like frantics against the hand of our Maker.

Thus, to sum up all, the HEART of man is wholly set upou cozenage; the Understanding over-knowing, mis-krowing, dissembling; the Will pretending, and inclining contrarily; the Affections mocking us in the object, neasure, manner; and, in all of them, The heart of man is deceitful.

II. Ye have seen the face of this Cheater; look now at his Hand: and, now ye see who this Deceiver is, see also the SLEIGHTS OF HIS DECEIT; and, therein, the FASHION, the SUBJECT, the SEQUEL of it: from whence we will descend to our Demeanor, towards so dangerous an Impostor.

1. The FASHION of his deceit is the same with our ordinary jugglers; either Cunning Conveyance, or False Resemblance.

(1.) Cunning Conveyance, whether into us, in us, from us.

The heart admits sin, as Paradise did the Serpent. There it is; but, by what chinks or crannies it entered, we know not: 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 doth not eat into the heart as our first parents did into the apple, so as the print of their teeth might be seen; but as the worm eats into the core, insensibly.

Neither is there less closeness, when it is entered. I would it were as untrue a word, as it is a harsh one, that many a professedlyChristian heart lodges a devil in the blind rooms of it; and either knows it not, or will not be acknown of it. Every one, that harbours a willing sin in his breast, doth so. The inalicious man hath a furious devil; the wanton, an unclean devil, a Beelphegor or a Tammuz; the proud man, a Lucifer; the covetous, a Mammon. Certainly, these foul spirits are not more truly in hell, than in a wicked heart: there they are, but so closely, that I know not if the heart itself know it; it being verified of this citadel of the heart, which was said of that vast Niniveh, that the enemy had taken some parts of it, long ere the other knew it.

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, and ask if such a one host not there: they within make strange of it; deny it; forswear it. Call the officers; make privy search: you shall hardly find him: like some Jesuit in a popish dame's chamber, he is so closely contrived into false floors and double walls, that his

presence is not more easily known, than hardly convinced, confessed. How easy is it to say, that, if infidelity did not lurk in the hearts of men, they durst not do as they do; they could not do but what they do not! Durst they sin, if they were persuaded of a hell? Durst they buy a minute of pleasure with everlasting torments ? Could they so slight heaven, if they believed it? Could they be so loth to possess it? Could they think much of a little painful goodness, to purchase an eternity of happiness ? No, no; Men, Fathers, and Brethren; if the heart were not Infidel, while the face is Christian, this could not be.

Neither doth the heart of man more cunningly convey sin into, and in itself, than from it. The sin, that ye saw even now openly in the hands, is so swiftly past under the board, that it is now vanished. Look for it in his forehead; there it is not: look for it under his tongue; there is none: look for it in his conscience; ye find nothing: and all this by the legerdemain of the leart. 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: thus Saul will lie-out his sacrilege, until the very beasts outbleat and out-bellow him: thus the swearer swears; and, when he hath done, swears that he swore not: thus the unclean fornicator bribes off his sin and his shame; and now makes challenges to the

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