A Crystal Mirror, OR Christian Looking-glass: WHEREIN The Heart's Treason against God, And Treachery against Man, Is truly represented, and throughly Discoursed on and Discovered.  
WHEREBY The Soul of Man may be Dressed up into a Comeliness for God.  
AND WHEREON A Duly and daily Gazing (after a Godly sort) may prevent the putting an everlasting Cheat upon your Immortal Soul.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nosce teipsum. Solon.  
To know yourself is necessary.  
He that beholdeth his natural face in this Spiritual Glass, and forgets not, is blessed, Jam. 1. 23. 25.  
Published for Public Good, by Christopher Nesse, Minister of the Gospel, in Fleetstreet, London.  
LONDON: Printed by J. C. for the Author, and to be sold by him. 1679.   


To the Right Ronourable THE Lord Wharton.  
My Lord,  
YOUR Lordship is the only One of all my narrow Acquaintance (amongst persons of your Rank & Quality) who hath so much Divine Teachings about the heart's Treachery, as (I can presume) your Honour is endowed with. You have been an Honourable Owner & Honourer of the good ways of God (to my knowledge) for this many years; and wherein you have not been an eminent Doer only, but as eminent a Sufferer: In all which, your Honour cannot but have large Experience of the Wily Workings of your own Deceitful Heart. Assuredly, Experimental (not Notional) knowledge is the most expeditious and dexterous Doctress to Disciple aright in this Deep Mystery. As that great Mystery of Godliness (the new name in the white Stone, Rev. 2. 17.) no man can read, but he that receives it: So this grand Mystery of (Iniquity, or) Ungodliness (which is called the depths of Satan, Rev. 2. 24. and which lies lurking in a deep heart, Psal. 64. 6.) is better experienced inwardly, than exerted by any outward means whatsoever. [Docet Experientia vera,] and [Experto crede Roberto;] I looking upon your Lordship as an old Disciple, Acts 21. 16. A Gray-headed Christian and a Father in Israel, 1 Joh. 2. 13. could not but be confident, that this mystical Mirror would find Acceptance; and the rather, seeing 'tis as useful for Lords as it is for Ladies. Hereupon I presume to tender it (quale, quale est) unto your Lord-ship's hands for a Blessing to your Heart.   

To the Right Honourable THE Lady Wharton.  
Madam,  
SINCE my small and short Acquaintance with your Ladyship, I could not but be one of the Admirers (amongst many others) of your great Gravity, and peculiar Piety in this our lose and debauched Age: Whereas other Ladies of Honour doth glory in this, that they are Ladies of Pleasure too. (Alas, they do but glory in their own shame, Phil. 3. 19) Your Ladyship doth esteem it your greatest Glory, not only to be a Lady of Honour, but also a Lady of Holiness. This is abundantly demonstrated not only by your repairing [duly] to the public means of Grace, where you may enjoy them in power and purity, but also (to my knowledge) your upholding [daily] the private worship of God in your Family. This, this is that which makes you [truly] Honourable, and therefore aught to be honoured (as you are of God, so) of all good men, but especially of all good Ministers. In pursuance whereof, I make hold to present to your Ladyship (the best Homage and Honour I can pay you) this Christian Mirror; which is a Looking-glass for an elect Lady, for a Lady indeed. I doubt not, but while other Ladies (in their Vanity) do, as it were, nail their very Eyes to their literal Looking-glass, and that only for pluming the body as to man; your Ladyship will be improving this mystical Looking-glass for the trimming of your Soul as to God, that your inner man may become as amiable & acceptable to your Heavenly Husband, Isa. 54. 5. as your outward man is to your Earthly one.   

But to bring these two Streams into one Channel, let me now address myself to both your Honours (two distinct persons) in one single (yet compounded) application; seeing God hath made you not only one Flesh by his holy Covenant of Marriage, but also one Spirit by his holy Covenant of Grace and Adoption: Although I dare not symbolise with those sordid Sycophants of Dionysius, who licked up his very Spittle (that Excrement which the Tyrant slavered out of his mouth in his outrageous fury) as if it had been the noblest Nectar; nor with those Parasitical Priests that do palliate their Patrons with the Appellations of Virtuous, Pious, and Religious, when (possibly) they are no better than Vicious, Impious, and Irreligius one's. Should I use such flattering Titles, my Maker would make me afraid, Job 33. last, yet though [Laus sordet in ore proprio, non tamen in ore Alieno] a man's own mouth may not praise him, another man's may, Prov. 27.2. Our Lord (himself) gave John Baptist his due praise; 1. For his Constancy in Religion, saying, He was no Reed shaken with the wind. 2ly. For his Moderation in his Apparel, etc. Mat. 11.7, 8. And surely the Servants of this Lord ought to own it as their duty to give due praise to the praiseworthy, to honour those whom the Lord honoureth, 1 Sam. 2. 30. and to commend those whom the Lord commendeth, 2 Cor. 10. 18. Thus Demetrius had a good Report of all good men, and of the Truth itself, 3 John Epist. v. 12. and Ruth hath this Encomium; All the City of my people knows that thou art a virtuous woman, Ruth 3. 11. her works (not her words) praised her in the gate, Prov. 31. 31. So that all true acknowledgements (of the Grace of God discerned in your Honours by the Spirit of Discerning) not only may, but must be made, and yet be without the stinking breath of all baseminded Adulation. Give me leave therefore (without offending the modesty of your Minds, and the humility of your Hearts, (of both which there is an happy Conjunction in both your bosoms) to call you truly Noble; not so much with Nobility by Parchment, which the Favour of a Prince setteth on, and his Frown or Fancy wipeth off again: nor so much with a Nobility by Parentage; for the Noblest Blood upon Earth is stained and tainted with High-Treason against the great King of Heaven None ever was so Nobly-born, as to be able (with Hercules) to kill the two Serpents in the Cradle; to wit, Original Gild, and natural Corruption. Hence we read in Scripture, only of three Great men (and those none of the best; to wit, Pharaoh, Jeroboam, and Herod,) who solemnised their Birth-days. Nobilis non Nascitur, sed fit, ceu Renascitur: Nobles by their first birth are but [Terrae-silii, ceu filiae] Earth-sprung, if not born [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] again, or from above, John 3. 3. This, this is that which makes you (both) truly Noble; to wit, your Second birth, [tantus quisque est, quantus est apud Deum] Act. 17.11. Greatness without Goodness, is like the big swelling of an Hydropical person; 'tis his Disease, but not his Ornament. Great persons have the greatest difficulty to do Gods will, they have so much authority and advantage to do their own wills: Their Sea-room is their Danger; their Honours and Riches are like Fishes full of bones, which while Children feed upon, they are in danger of choking. Now that it may be better with you both, and that your Goodness may further sanctify your Greatness, and that you may be always delivered from a Deceitful Heart, and at last inherit the sure mercies of David so prayeth   
Your Honour's most Devoted Servant, Christopher Nesse.   

TO THE READER.  
Candid and Christian Reader,  
BEhold here a marvellous and mystical Mirror, or little Looking-glass (a portable Pocket-book) I present to you; a Divine Glass, better than the best Chrystal-glass in the world, which can only discover the disorders, defects, and deformities of the Outward man, and how to regulate all these in order to Acceptance with men; but this (through Grace) will discover all those of the Inward man, and how to rectify them in order to your Acceptance with God. This is not a Glass that makes a resemblance of the bare superficies and outward face of things only, but it discovers the spots, freckles, and smutches of the Hidden man, the Heart, 1 Pet. 3. 4. So that it is not only [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Speculum, a Looking-glass, but 'tis also [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Perspecillum, a Perspective-glass, which gives you a distinct prospect into every cranny and corner of your treacherous Heart. 'Tis not a Glass that represents the bare Images of things (which can never be handled by the hands of any man) but the things themselves, even such things as your hands may handle of the Word of Life, 1 John 1. 1. 'Tis not a dark and enigmatical Glass like that of the Law of Moses, which was covered with a Veil, 1 Cor. 13.12. & 2 Cor. 3. 13. But this Looking-glass of the Messiah, the Law of Liberty, Jam. 1. 23. is as clear as Crystal, Rev. 21. 11.18. & 22. 1. unto the man whose eyes are opened, Numb. 24. 3. with Christ's spittle and clay, Joh. 9 6. and with his Eyesalve, Revel. 3. 18. And 'twill plainly represent [pi all pi, Hebr.] mouth to mouth, and face to face, Prov. 27.19. even to the transforming of your Soul into the Image of Christ, 2 Cor. 3. 18. 'Tis not a Glass that gives false and flattering representations (making foul things seem fair, or fair things foul) but according to their Nature, so is their Colour and complexion in a real Portraiture: 'Tis a Glass that proposes to view the Anatomy or Dissection of the Heart, wherein the many Fibrae or small threads of its Treachery [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] lying open with their faces upwards, Hebr. 4. 13. are detected, Mark 4. 22. 'Tis a Glass, that, in the hand of a Mediator, Gal. 3. 19 will tell you all that ever you have said or done, Joh. 4. 29. 'Tis a Glass that may serve you as an Oracle to tell you, what you ought to say and do at all times, in all places, and upon all occasions, Isa. 8. 20. 16. 'Tis a Glass that affords an entire Representation of whole Man, from top to toe, from side to side, yea and his Inside as well as Outside: 'Tis a Glass, whose reflexive rays do not only scatter light (whereby you may discern what is the pollution of your first birth, and what ought to be the purity of your second birth,) but it also sparkles heat (to warm your Heart, Luke 24. 32.) and fiery flames to burn up corruption in it, Isa. 4.4. They say Wizzards, or wise men (so called) can show in their enchanted Glass (by their Charms and Sorceries) the very Ideas, or Images, of those Thiefs that stole away the Goods of them, (who so devoutly, not to say devilishly) do consult with them to know it, that they may recover their lost Goods again. This is done by Collusion, one Devil discovers another for more Devilish ends, to wit, that their Devotionist may become a Disciple to the Devil, and fall down (with Saul) to worship him, for helping him to find his lost Goods. But behold, this is a sacred Glass that will make a divine Discovery of those grand Thiefs, (to wit, Satan, Sin, and Death) amongst which Man did fall as he was travelling (the wrong way) from Jerusalem to Jericho, from the Tree of Life to the Tree of forbidden Fruit, and was stripped by them of his Garment of Innocency, sadly wounded and left, not only half dead, but even stark dead in trespasses and sins, Luk. 10.30. Eph. 2. 1. Yea, this Glass discovers to you not only the Malady (in the cases aforesaid) but also the Remedy, how you may be quickened from your dead estate, how you may be healed of your spiritual wounds; and also how you may recover your lost Goods, (as 1. The Image of God. 2. Favour from God. 3. Fellowship with God,) provided you give not a careless cast of your eye upon this Glass, but take a serious, awful, and conscientious Contemplation of the natural face of your Inner man in it; and so long, until you be metamorphosed into Christ's Image. That you may do so, and be so, is the hearty Prayer of  
From my Study in Fleetstreet, July 12. (79. Your Brother in the best Bonds, Christopher Nesse.   

THE CONTENTS.  

CHAP. 1. OF the Heart in general: how corrupted by the Fall, and how those Corruptions (of a deep Dye) are to be seen in God's Looking glass. Sundry Motives to improve this Spiritual Glass. Page 1.  
Chap. 2. Of the Heart's Treason against God. Some Heart-rowzing Considerations: as 1. Every one hath an Issue of Sin. 2. It gins betimes. 3. It runs long unstaunched. 4. No Physician but Christ can heal it. 5. Man is naturally afar off from this right Healer. 6. Christ hath many Followers, and but few Touchers. Encouragements to improve this true, All-Heal, Jesus Christ. 16  
Chap. 3. Of the Heart's Treachery against Man's self. How the Heart [was] treacherous in Jeremy's time, [is] so in our time, and [will be] so to the end of the world. Of the matter, manner, and measure of it. 35  
Chap. 4. Of the measure of its Treachery. How 'tis more treacherous than all the deceitful persons (both men and women) which weread of in the Sacred Scriptures, though never so deceitful. 56  
Chap. 5. 'Tis more deceitful than all the deceitful things which the Holy Scripture mentioneth, though never so deceitful, as the Serpent, Sorceries, etc. 80  
Chap. 6. 'Tis more deceitful than [All] as it puts a Cheat, 1. upon the highest Object; to wit, God. 2. upon the noblest subject; to wit, the Soul: 3. And for the longest time; to wit, Eternity. Several Objections against this Assertion are answered. 104  
Chap. 7. Of the Heart's Treachery. 1. As to State. 2. As to Actions. The State is twofold: 1. Temporal; 2. Spiritual. The Temporal State is twofold: 1. Prosperity, whereby the Malady of the Heart's deceitfulness is handled, and the Remedy against it. 123  
Chap. 8. Of the Heart's Treachery in Adversity. Of the Malady wherein it consists, and the Remedy whereby it may be cured. 136  
Chap. 9 Of the Heart's Treachery, as to the Spiritual State, both in falsely conceiving what we are in God's thoughts, and what we are in our own. 1. In God's thoughts, that we are elected, etc. 2. In our own thoughts, where the grand Objection is largely answered; to wit, whether a man may be an Hypocrite and not know it. 159  
Chap. 10. Of the false grounds of Self-deceiving; to wit, 1. Outward Peace and Plenty. 2. A good Nature or Disposition. 3. Morality or Civility of Life. 4. Restraining Grace. 5. External Profession. And 6. a resting in Notional Knowledge. Helps for undeceiving, which do demonstrate the difference. 1. Betwixt Nature and Grace. 2. Betwixt Civility and Sanctity. 3. Betwixt Restraining and Renewing Grace. 172  
Chap. 11. Of the Heart's Treachery as to our Actions, especially those that are Religious. The Heart's Treachery, 1. as to performance of Duties in our undervaluing or overvaluing of them, etc. and what fit Remedies may be against those Maladies. 196  
Chap. 12. Of the Heart's Treachery in the exercise of Graces, especially in mistaking. 1. Gifts for Graces. 2. False and seeming Grace, for true and saving Grace. And 3. That which is but common Grace, for that which is special; even the Grace of God's Elect. Lastly, How all those differ one from another. 217    

THE Christians Mirror, OR Looking-glass that flatters not.  

CHAP. I.  
Of the Heart in general.  
1. THere be two great concerns of fallen Man most necessary to be known, (though much neglected) to wit, Heart's Treasure, and Heart's Treason or Treachery: the former of these, (to wit, the inestimable Riches of Christ, Eph. 3. 8.) cannot be prized or pressed after, without some true and due knowledge of the latter, which is called the Plague of the Heart, 1 Kings 8. 38. and which every one ought to have a sensible and an experimental knowledge of; even the Plague of that fretting Leprosy, which is, (as Physicians do call it) Corruptio totius substantiae, universally spread over the whole Man, that dries up, and draws out the very Vital Blood and life of the Soul, the spots whereof are deeper than the skin, (like the spots of Leopards, which no Art can cure, no water can wash off) they are not only seated in the hands (and in other outward parts) but they are sunk down into the Heart, and ingrained or ingraffed into the very spirit, Levit. 13. 2, 3. Jerem. 13. 23. The spots are not only in the flesh and bones, but also in the very sinews and inner parts, (where then is Man's freewill to good? etc.) so that all the scraping in the world will not fetch it off, Levit. 14. 41, 43, 44, 45. Man's heart cannot be mended, but by making it new, and by renewing it. Moses putting his hand into his bosom, found Leprosy there, and there he left it also, Exod. 4. 6, 7. there he found it, and there he left it, putting his hand into his bosom again.  
2. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] was a golden Sentence given to Mankind, by one of the seven wise men of Greece, That every Man might know himself: and that this might be better done, Man's gracious Creator hath left him a Looking-glass, to wit, the Holy Scriptures, wherein Man may behold his Maker, and himself also. 1. This Looking-glass represents God to Man, 2 Cor. 3. 18. and though that Representation be but through a Glass darkly, 1. in opposition to Man's seeing God face to face in another World, 1 Cor. 13. 12. yet holds it out the clearest discovery of God that Man is capable of in this lower World. 2. In opposition to the Law of Moses, which was but a dark dispensation (in shadows and ceremonies) compared with the Law of the Messiah (the Gospel) that blessed Looking-glass of the Law of Liberty, Jam. 1. 23, 24, 25. Alas, poor mortal man cannot behold the face of God (otherwise than in his Word and Works, Rom. 1. 20.) or the brightness of his glorious Presence, the Majesty whereof would swallow up mere Mortality, Exod. 33. 20, 22, 23. 1 Tim. 6. 16. [Vehemens sensibile destruit sensum.] The object is overviolent for the faculty: Man cannot see the Sun [in Rotâ] in the Circle, but only in the Beams. Moses see [Mercaboh velo harocheb] the Chariot in which God road, but not the Rider in it, as the Rabbin saith; he saw his backparts only, but his Face and Essence could not be seen.  
3. And 2ly this Looking-glass of the Word of God represents Man to himself, and gives him a distinct and impartial character of himself, if rightly improved. History makes mention of Momus (the carping Heathen) that found fault with man's Maker, for not setting a Glass in man's Breast, that so his Heart might be seen: But assuredly God hath set such a Glass in his Word, that Man thereby may see his own heart, when Christ opens his blind eyes to improve it: and this is a Mirror that flatters not, a Looking-glass that makes a real discovery; not like that famous Glass (we read of) at Athens, which would represent the most deformed and discoloured person to appear very beautiful; nor like any of those Artificial Glasses, that have (all) Impostures in them; as the Magnifying-Glass, that makes a thing look bigger than it is in quantity; or the Multiplying-Glass, that makes a thing more than it is in number; or as other fallacious Glasses, that represent things under our feet to seem above our heads, & contra; things afar off to seem near hand, & contra; yea, to seem of another Colour and Figure, of another Posture and Situation than indeed they are of in themselves: In all these, there is [deceptio Visus] a deceiving of the sight: but no such thing is in this divine Looking-glass.  
4. Augustine (writing to Nebridius) wondered at this strange Secret in plain and common Looking-glasses, inasmuch as the lesser they are (according to their Module or Size) they do represent any thing lesser than it is in itself; yet let these same Glasses be made never so large, they never make the thing bigger than it is indeed. Upon this observation that ancient Father cryeth out, saying, [In hoc aliquid occultum latere putandum est] Some marvellous Mystery lies hid herein. Thus you see there are many deceitful and false Glasses, that make false Representations; but the Looking-glass of the Word of God is no false or flattering glass. But as it is the Word of Truth (Dan. 10. 21. Joh. 17. 17.) and replenished with the Spirit of Truth (Joh. 14.17.) so it gives no other than a true representation of the complexion of your Heart, all its defects and deformities are discovered thereby, Hebr. 4. 12, 13. Mark 4. 22. As the Word is a curious Critic, judging exactly, so 'tis a faithful Friend, representing impartially. Never say you (as ignorant ones usually do) that you have a good heart God-ward, when this blessed Looking-glass plainly discovers to you, that your Heart is a very naughty Heart, evil, only evil, and continually evil, Gen. 6. 5. your inward parts are very filthiness, Psal. 5. 9 and as full of falsehood as of filthiness, Jer. 17. 9 etc. Infra.  
5. There be various Representations (indeed) both of man's Malady and man's Remedy, in this blessed Looking-glass of the Word of God. The Looking-glass of the Law doth discover all the spots of fallen Mankind, Rom. 7. 9 both those spots that are the spots of God's Children, to wit, Infirmities; and those that be the spots (or rather deep stains, or Leopards-spots) of the wicked, to wit, Enormities, Deut. 32. 5. But the Looking-glass of the Gospel discovers the Water of the Spirit of Grace, and the Blood of the Lamb of God, wherewith those spots are to be washed away, John 1. 29. 1 Joh. 1. 7. Tit. 3. 5. Until the Law (in the hand of a Mediator) fall upon man's spirit with full Conviction, Man is a jolly, jovial Creature, (with Paul) Rom. 7. 9 But when the Commandment [comes] with a piercing penetrating Power, letting blood in the heart-vein (as Acts 2.37.) Christ speaking to the heart with a strong hand (as Isai. 8. 11.) and the Spots and Freckles of a sinful Soul are discovered to him, and discerned by him; then (and not till then) doth he repair to that Fountain that is opened (in the sides of a bleeding and blessed Saviour) to wash in, and to be cleansed from all those spots of Sin and of Uncleanness, Zech. 13. 1. to be washed white in the Blood of the Lamb, Rev. 7.14. and to be clothed with the Robe of his Righteousness, Phil. 3. 9  
6. The first Duty as to this Looking-glass: Be sure you take a view of yourself, and of the estate and complexion of your heart in this blessed Looking-glass. Motives to stir you up hereunto are these: 1. This is a Looking-glass of Gods own making, and therefore excellent. All those Glasses  (that give their false Representations) are glasses of Man's making, and that for Curiosity and Ostentation; but this is of Gods making, and that for Sanctity and Salvation. As 'tis said of the two Tables of the Law, the Tables were the Workmanship of God, and the Writing was the Writing of God, Exod. 32. 16. so it may be said of this blessed Looking-glass of the Gospel, 'tis the Workmanship and Writing of God. 'Tis the Hebrew Idiom to put the Name of God to many things, to show the superlative excellency of those things; as the Hill of God, the City of God, the House of God, and the Sanctuary of God, for the most excellent Hill, House, City, and Sanctuary: So this Looking-glass may accordingly be called, the Looking-glass of God, to set off its excellency; and its excellency calls loud upon you for the using of it.  
The second Motive is, 'Tis a Glass that hath been of singular use, and in sublime estimation in all foregoing Ages and Generations. The Holy Patriarches dressed themselves (both as to Faith and Manners) by this Glass, in their due and daily walking with God; and so have the Prophets, Apostles, and Martyrs of God dressed themselves (all) by it, ever since God made it: Insomuch, that all their Godly Examples are become as so many Looking-glasses unto us, to dress ourselves by, and to be followers of them, who through Faith and Patience do now inherit the promises, Hebr. 6. 12. You must be a follower of them, so far as they were followers of God (in his Word and Will) and of Christ (in a Scripture-like Faith, and a Scripture-like life and conversation) 1 Cor. 11. 1. the frailties of all those Holy Saints are Recorded in the Holy Scriptures [as exempla Cavendi, non Cadendi] f●● your caution (as dangerous Rocks and Sands at Sea are marked) not for your imitation. These Servants of God dressed themselves up (in this Glass) into Scripture-hearts, and into Scripture-lives, and so are all safely landed in Mansions of glory: they are all got well home to their Father's house, out of this present evil world (so called) Gal. 1. 4. And if you do as they did, (in dressing yourself by this Glass) you shall (in time) be where they are.  
8. The third Motive is from the three excellent properties of this Looking-glass, to wit, 1. It's Truth, 2. It's Largeness, 3. It's Lastingness. 1. 'Tis a true Looking-glass, and gives no false Representations of persons or things, as those fallacious and sophistical Glasses aforementioned do, but discovers all truly and in every part, neither more or less than it is, neither better nor worse than it is, neither fairer nor fouler than it is in itself. 2. This is a large Looking-glass, that discovers the whole complexion of the Heart from top to toe; the hidden Man of the heart may be viewed in it, both entirely in the whole, and truly in every part. 3. 'Tis a lasting Looking-glass, it waxes not old, dull and crazy, as common Looking-glasses do; 'tis so Divinely steeled, that it will never wear off, nor contract any dust or obscurity: though the smoke of the bottomless pit hath endeavoured to darken the Sun and the Air of the Holy Scriptures, Revel. 9 2. and many a false Gloss hath been cast upon this true Glass; yet hath it as much light and transparency in itself, as ever. To all which may be added a fourth excellent property of this blessed Glass, wherein it transcends all other Glasses, which discover only the face and surface (barely) of the body or outward things, but this discovers the inside as well as the outside, and the hidden things of the heart, as well as that which is bare and open.  
9 The fourth Motive is, from the preciousness of the Soul, which is far more precious than the body. The Lord Jesus did (assuredly) best know the worth of Souls, because he (only) went to the price of Souls; and he tells you, that it is but a bad bargain, to gain the World (though 'tis impossible for any one to get all) and lose the Soul, Matth. 16. 26. the Soul of one single person is of more worth than is the whole World; then 'tis of much more worth than the body of that person. It follows hence, that seeing you do use the common Glass to trim and dress the body, (which is the worse part) that you may not be unacceptable and uncomely to Men; how much more should you use this special and Spiritual Looking-glass, for trimming and dressing your Soul (the better part) that you may not be uncomely and unacceptable to God? This latter is of far more consequence and importance than the former. How ought you then to look into this Looking-glass of the Word, duly and daily, yea as often (at least) as you look into the common Looking-glass! 'Twas grave and godly counsel, that Tertullian gave to young Women [Vestite vos Serico pietatis, Byssino sanctitatis, & Purpurâ pudicitiae; taliter pigmentatae, Deum ipsum habebitis Amatorem] God himself will become a Suitor to such as do according to the Apostles direction, 1 Pet. 3. 3, 4. The Prophet doth so distinctly and punctually declaim against the women's varnishing vanities, as if he had (indeed) fully viewed the Lady's Wardrobe in Jerusalem, Isa. 3. 18, 23. and had taken a particular Inventory of them with their turrified heads and stretched-out necks.  
10. Such persons as spend too much time in dressing their Bodies by the common Looking-glass, it may justly be feared, they spend too little time in trimming their Souls by this blessed Looking-glass. Bernard excellently expresseth this, saying, [Vestium curiositas, deformitatis & mentium & morum indicium est,] Overmuch curiosity in outward adorning, is a shrewd sign of the deformity both of Minds and of Manners: or more plainly, excessive neatness in outward ornaments, is a palpable evidence of too much inward nastiness. Mark what the wisdom of God (himself) saith, 1 Pet. 3. 3. [Whose adorning let it not be outward, etc. but let it be the hidden man of the heart.] Women are not simply or absolutely forbidden there to adorn themselves, so it be without Pride and Excess, and suitable to their States and Estates in the World: otherwise good Rebeccah (that immediate Daughter of Sarah) would have been blamed for wearing those Bracelets and Earrings, which the Holy Patriarches (Abraham and Isaac) sent unto her for her adorning, Gen. 24. 30. and Godly Lydia (whose Heart the Lord opened) would not have been a Seller of Purple, Act. 16. 14. If it were lawful for her to sell it, assuredly it was lawful for some to wear it.  
11. It follows then, that what is spoken by the Holy Ghost in 1 Pet. 3. 3. is only spoken comparatively (and not simply or absolutely) that they make not their outward adorning their chief Ornament, as the Daughters of Jerusalem did, Isa. 3. 18. only for pride and wantonness, in the mean while altogether neglecting the adorning their Souls: but surely those Daughters of Israel (in Exod. 38. 8.) were better minded, who did willingly give up their Looking-glasses, (which were then made of Brass, and whereby they trimmed themselves) to the service of the Lords Sanctuary; by which free-will-offering of theirs, they did most plainly and openly testify, that they preferred the Worship and Glory of God, before their own gracefulness. Those were (undoubtedly) religiously disposed women, that assembled (by Troops) to fast and pray [Pethachohel] at the door of the Tabernacle; and these instruments of the world's Vanity (whereby they had formerly dressed their Bodies, but which now they despised) they dedicate to God, to make the Laver of Brass; an instrument whereby, through Faith, they might trim and sanctify their Souls. Oh that we had many such Women in this great City, and such as esther's Maidens, Esth. 4. 16. Zech. 12. 14.  
12. The second Duty in order to this Looking-glass, is, You must not only ●ook into it, but love to do so: God looks not so much at what you do, as at what you love to do. God indeed looks that you should look into the Looking-glass that he (himself) hath made for you to that very end: Yet to do so is not enough, unless (also) you love to do so. Let it be far from you to do with this Spiritual Looking-glass, as (History makes mention) one Praxyllis did with her common one, which when it but truly discovered to her eyes her own real Deformity, she quarrels with the Glass, and (in a rage against it) throws it down, and breaks it all to pieces. You may easily conjecture whether the true Representation of the Glass, or the woman's own Deformity, were more in fault, or to be quarrelled withal. Oh do not you quarrel with this blessed Looking-glass of the Word, which God hath most graciously given you, and hath not suffered it to be muffled up from you in an unknown Tongue (as in Popish Times) to give no true and due prospect of your sinful self; but look into it, and love to look into it; yea look into it with a God-blessing Spirit, saying with the Holy Apostle, [I had not known sin] but by the Law (that precious Looking-Glass) Rom. 7. 7-9-18. As you were bred and born in sin, and have all along lived in sin; so you may die in sin, if you discern not (by looking into this divine Looking-glass) your Soul's Deformity.  
13. The third Duty is, You must not only look into it, and love to do so, but likewise to look wishtly and intently into it; not taking a sleight and glancing prospect only, but viewing all the defects and deformities of your Heart with utmost intention of Soul, until there be some deep Impression wrought kindly thereby upon your Affections: This is the very scope of the Apostle James, in Chap. 1. 23-25. [He that beholds (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the face of his Nativity, that which Nature gave him, or that which he was born with into the world, straightway he forgetteth what manner of man he was, to wit, the fashion of his Countenance, and the spots represented in the Glass. Whereby he most fitly noteth out those weak impressions which the discoveries of the Word leaveth upon a careless hearer of it, who is not so deeply touched with those Discoveries, as to be duly, truly, and throughly humbled for them, so as to be brought out of self unto Christ.  
14. The fourth Rule is, Labour for such a discovery of your Heart in this Looking-Glass of the Word, that it may have an abiding Work upon you, that the Word may be planted and engrafted in you: Until this be, the root of the Matter (or of the Word, as the word [dabar] signifies) cannot be in you, Job 19 28. Nor the seed of God can be said to remain in you, 1 John 3. 9 The seed of the Word must be hid in your heart, Psalm. 119. 11. Luke 2. 19 And the Law of the Word must be writ in (as well as put into) your Heart, Jerem. 31. 33. Then doth the graft or root draw all your thoughts, cares, purposes and affections do nourish it, and suck the sap of all to it. All the motions of your Soul and Spirit will be cast [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] into the Mould of Religion, Rom. 6. 17. like melted Metal, takes the form of that mould which it is cast or poured into: then will it be [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] a fruitbearing Word, Col. 1. 6. and then will it drive you into your Closet, or some by-corner (the secret places of the stairs, Cant. 2. 14.) to bewail the plague of your own heart, 1 King. 8. 38. A due and true sense whereof, is the best Prayer-Book in the world. When you are sensible of Sickness, you need no Book to teach you what to say to your Physician; and when you find yourself defrauded of your Inheritance, what to say to your Counsellor at Law; though you do (your self) consult Books about both those Cases.  
15. Thus if you be not a forgetful Hearer, as James 1. 23, 25. to let slip these sacred Truths, which the Looking-glass of the Word represents to you, Hebr. 2. 1. not feeling the power and efficacy of them: but on the other hand, if the Word of God sinketh down into your heart as well as ears, Luk. 9 44. And if also it findeth place or room (as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] signifies) in your heart, John 8. 37. and so put you into anguish of Soul, and bitterness of Spirit, for the naughtiness of your heart God-ward, having Gods arrows (of Conviction) sticking fast in you; then are you one, that (with the Angels) do [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Pet. 1. 12. pry into this Looking-Glass, with the body bowed down (as the word signifies) to discover and discern all your spiritual Deformity, not, only with a Reflect act (which Philosophy saith, is soon forgotten;) but also with a Direct Beam (which Divinity saith, takes deep Impression;) this holy gaze transforms you into Glory; (as Moses in the Mount,) 2 Cor. 3. 18. and brings you to Repentance unto Life, never to be repent of, 2 Cor. 7. 10. Go on and prosper, 1 Chron. 22. 11, 13. in the Name of the Lord.   

CHAP. II.  
Of the Heart's Treason.  
1. NO sooner have you got a saving look (through Grace) into this blessed Looking-glass of the Law of Liberty, and viewed the hidden man of the Heart from top to toe therein with the spectacles of the Spirit of God: but than you will make a discovery, that your heart is topful both of filthiness and falsehood, both of Treason and Treachery, as full of the one as of the other: and this is that evil treasure (which your Lord tells you of) is in every Heart of fallen Mankind: and 'tis not an empty (or almost so) but an abounding treasure, there is abundance of this evil treasure in it, Matth. 12. 34, 35. and Matth. 15.19. The Heart is filled with all unrighteousness, Rom. 1. 29. 'tis so full, that there is no room for more; and though it may be (indeed) fuller of evil practices, yet it cannot be fuller of evil principles: yea, 'tis so exceedingly filled with them, and there is such abundance of them, that the heart of man is ready to break with them, and there (plainly) is a superfluity (or overflowing) of naughtiness, Jam. 1. 21. and an overspreading abomination, Dan. 9 27. All persons have the running issue (of sin) in them, as that Woman which came to touch Christ, Matth. 9 20. Luk. 8. 45, 46. Those evil Principles run out (otherwise the Heart would break with them, 'tis so full of them) into many evil Practices, as the forequoted Scriptures do demonstrate.  
2. First, the Heart is filled with all filthiness and Treason against God, the great King of Kings, and Lord of Lords, Revel. 19 16. there is [crimen laesae Majestatis] High Treason in it, not only intended, but abetted and executed in many overtacts: we are all born with War and Treason in our Hearts against the King of Heaven, and this breaks out upon all occasions, as soon as we come into the World; no sooner do we learn to do any thing, but we first learn to rebel against our Maker, in our pride and vanity; so that we are (all of us) transgressors from the Womb, Isa. 48. 8. and we are estranged from the Womb, Psal. 58. 3. we are old sinners, hardened and habituated in evil, even from our Mother's bellies; it hath daily grown up with us; and quite turned away our hearts from God, and all goodness: This is the birth-blot we bring into the World with us; the first Man defiled Nature, and ever since, Nature hath defiled every Man, making him not only averse from God, but also adverse to God; both a stranger to him, and straying from him; yea, a Rebel against him, standing utterly across with an in●ate antipathy, waxing worse and worse every day.  
3. Thus the Looking-glass of the Word represents to you, first, your Malady, and secondly, your Remedy: the issues of Death come out of the Heart, (while 'tis an evil treasure) as well as issues of life; (when it becomes a good treasure) 'tis the former by Nature, and the latter by Grace; and therefore it must be kept [above] all keep, as well as [with] all keep [Kol-mismor netzar] Prov. 4. 23. In order and tendency unto your more distinct knowledge, (first) of your Malady, (this Spiritual, Mortal, and Fatal issue of sin) take these following Soul-awakening Considerations. First this, That every one naturally, (high and low, rich and poor, one and other) hath an issue of sin (a flux of Spiritual filthiness) running out of the Mouth, Eyes, and Hands, etc. (as that Woman in the Gospel, Matth. 9 20. Mark 5. 25, to 35. had) this is the epidemical evil, the universal disease of all fallen Mankind. Secondly, This Spiritual issue gins betimes in every person, you bring it into the World with you; so that if it be asked you, as once Christ asked [How long is it ago since this came to him? Mark 9 21.] your answer must be, (as 'tis there answered) Even of a child: 'tis even from the Womb, as before: young Nettles begin to sting betimes, and young Crab-fish begin to go backwards betimes, and young Hedgehogs begin to be rough betimes: so our naughty nature soon appeareth in little ones: Vaiezatha (the youngest of Hamans' Sons, Esth. 9 9) hath one Letter (in the Hebrew name) bigger than all the rest; the Rabbins reason is, because he that was youngest in years, was yet strongest in malice against Mordecai and the Jews: and Augustine proves Original Sin with his [Vidi Zelantem puerum] I saw a little Child rise up in such indignation, as if it would have torn in pieces another strange Child, that was sucking its Mother's Breast.  
4. Then thirdly, This issue of sin may remain running many years unstaunched: The Woman in the Gospel had her running issue twelve years: but Man may have this issue unstopped, and undried up, twenty, thirty, forty, fifty, sixty, yea, an hundred years. That's a sad word, Isa. 65. 20. [but the sinner being an hundred years old shall be accursed] and the more accursed, because so long-lived, and yet dyeth in his sin, going down to the Grave with his bones full of the sins of his youth, Job 20. 11. A sinner may do evil an hundred times, and have this running issue an hundred years, (through the long sufferance of God, Eccles. 8. 12, 13. yet it shall not be (always) well with him, Isa. 3. 12. for his sin will be sure to find him out at last, Numb. 32. 23. he that hath guilt in his bosom, hath always vengeance at his back: where Iniquity breaks its fast, there Calamity will be sure to dine, and to sup where it dines, yea, and to lodge where it sups. Fourthly, consider, you may spend your all upon Physicians (of no value) when you come to a sense of this issue, and seek out to wrong healers, and be nothing the better, but rather the worse for them: you may not only take much pains, but also suffer much pain to no purpose, (as the Woman did) and yet go to everlasting pains, if you hit not of the right healer and helper Mark 5. 26.  
5. The fifth Soul-awakening Consideration is, you are naturally afar off from this right healer and helper, Eph. 2. 13. as all Unregenerate proud ones are, Psal. 138. 6. God (the mighty healer [Jehovah Rophekah] the Almighty Physician, Exod. 15. 26.) knoweth the proud afar off, as loathing to come near such loathsome Lepers, having the botch of pride putrifying, breaking, and running with loathsome matter. Hence God stands off from such, as odious and abominable, he cannot endure the sight of them. The Chaldee Paraphrase is, [Superbos à Coelo longè propellit] he thrusteth the proud far enough off from Heaven, yea, he driveth them down to Hell, to their Father Lucifer, that King of all the Children of Pride, as Leviathan is called, Job 31. 34. every one in the fallen, natural, unrenewed estate, is a proud Creature, and would (through the instigation of the Devil, Gen. 35.) be a God to himself, and would lick his own deadly wound whole, (as the beast did, Revel. 13. 3.) and so not be beholden to Christ for any Cure. You must therefore be called by Grace to come near to your right healer, Psal. 148. 14. and be clothed with humility, 1 Pet. 5. 5. as the Woman with the issue in the Gospel was, who came trembling behind her Saviour, as if ashamed both of her Disease, the effect, and of her sin, the cause of her misery; and as if she would have stolen a Cure, which would have been but [pium latrocinium] an holy stealth, not wronging the owner, although relieving the taker. The filling of a Vessel lessens not the Fountain.  
6. The sixth heart-rouzing Consideration, is that Christ (the Christians true All-heal) hath many followers, and but few touchers: when the Multitude thronged him, and pressed upon him, there was but one, to wit, this Woman with her running issue that touched him: this brings you to the remedy of the Malady, which is twofold. First, you must get a believing touch of Christ; and secondly, you must keep your heart with all diligence, otherwise your treasonable and treachorous heart can never be cured; your issues of sin will continue running (without check and controlment) till your dying day, and so undo you to all Eternity: the first of those Remedies respects the treasonableness of your heart more especially, as the second doth its treachery: first of the first of them in general; the Woman in the Gospel had both a long and a loathsome disease, she had lavished Money out of the bag, (as Isa. 46.6.) to purchase some cure, but had procured none; nay, she had suffered many things of the Physicians, who had (well-nigh) officiously killed her, and had (utterly and altogether) exhausted her, she had spent all she had upon them for their [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] doses (which signifies gifts) for which she had (notwithstanding) paid dear (even her all) for them: when her own means and all other means and help fail her, she repairs to Christ, (and not before) and there by a touch of faith, was healed for nothing: she had nothing left her to give Christ for her cure. A full Christ and a nothing-creature corresponds best together.  
7. As the Malady of this [Hemeroisse] or Woman with the Bloody Flux, is proportionably and mystically yours; so her Remedy must be yours also: if you do the like that she did, you may have the same help that she had: her practice must be your pattern: first, she is sensible of her sore sickness, so must you be of the plague and filthiness of your heart, 1 Kin. 8. 38. secondly, she seeks and sues to the Physician, so must you do; the whole need not the Physician but the sick, Matth. 9 12, 13. only sensible sinners (for none are truly whole, though Justiciaries proudly conceit themselves to be so) are capable of Cure and Comfort: such as see themselves Christless Creatures, cry, Lord save me, I perish, Matth. 8. 25. and Lord be merciful unto me, heal my Soul, for I have sinned against thee, Psal. 41. 4. The Physician hath only the face of a Man when he comes to visit you while in health; but if he do so when you are sick, he hath then the face of an Angel. Oh welcome, welcome is Christ to a sinsick Soul; till than you need not the Physician, and the Physician hath as little need of you. Thirdly, she came humbly to him, even behind him, as unworthy to come before him: having a legal uncleanness upon her, Levit. 15. 25. so neither fit was she to touch any, or to be touched by any without pollution. Thus must you come in all self-abhorrency to Christ, who hath respect to the lowly, Psal. 138. 6. but resists the lofty, Jam. 4. 6. This made Augustine cry out, saying, Ecce magnum Miraculum, etc. behold a great Miracle, God is on high, Man lists himself up in pride, and God flieth from him; Man bows himself down in Humility, & then God descendeth to him: the lowly he raiseth higher, the lofty he thrusteth lower.  
8. And fourthly, she came believingly to him, saying, If I may but touch, I shall be whole: This is a coming rightly to Christ, to believe you shall be better by him, for he proportions his performing unto your believing, Mat. 8.13. As you believe, so shall it be done unto you. Faith hath evermore an happy hand, and always speeds in one kind or other; it ever hath what it would have, either in Money or in Money-worth, either in kind or in equivalency: always [ad salutem] according to your weal, though not always [ad voluntatem] according to your Will: He that believeth, shall not be confounded, 1 Pet. 2. 6. no, nor so much as ashamed, Rom. 9 33. through any disappointment: this good Woman doth not only touch Christ's Garment with her bodily hand, but himself also with an hand of Faith: and her Faith was a very glorious Faith, not much inferior to that of the Centurion, Matth. 8. 10. Go and do you likewise. When you are made sensible of sin, and feel the bloody flux of natural filth issuing out at your eyes, mouth, hands, and other parts, run to Christ and touch him by Faith; then shall you find that Virtue comes out from him to heal your Soul; but stay not afar off, out of reach and touch of our Blessed Saviour.  
9 Having your eyes (through Grace) in some measure opened, to behold the filthiness and treason of the hidden Man of your Heart, (for what signifies a Looking-glass to those that are blind?) in the Looking-glass of the Word; then take these following Encouragements, that you may come more believingly for a saving-touch to the Lord Jesus. The first is, That Christ was given as a Covenant (or as the Angel of the Covenant, Mal. 3. 2.) to open blind eyes, Isa. 42. 6, 7. by the Preaching of the Gospel, Act. 26. 18. 2 Cor. 4. 4, 5, 6. & Revel. 3. 18. accordingly Christ (in faithfulness to his Commission from the Father) healed the blindman, whom they brought to him and besought to touch him, Mark 8. 22. Christ (himself) became a leader of the blind, he (himself) took the blind Man by the hand, v. 23. which he might have commanded to be done by some other, but he did it himself, as holding it an honour (yea a pleasure) to do a Man (in misery) any office of courtesy: and Christ leads him out of the Town, (as unworthy of the favour of being witness of so great a work of Mercy, v. 23. 26.) There he touches his blind eyes the first time, and made him see Men as Trees, v. 24. then he touches him the second time, and made him see [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] procul & dilucidè, longè latéque, all things clearly, v. 25. All which shows, that you may expect the same kindness from Christ, according to his Commission for your Spiritual Illumination; and this he doth for you gradually, and not all at once: when you can but darkly discern the Plague and Leprosy of your heart, in the Looking-glass of God at the first, you must come believingly to him again, till you see all clearly.  
10. The second Encouragement, The poor and rich are alike welcome to Christ: for while he was going along with the Ruler, (to heal his dying Daughter) he neglected not the poor afflicted Woman, that had not one halfpenny left her wherewith to help herself, Mark 5. 22. 26. no doubt but Jairus (the Ruler of the Synagogue) could have wished the poor Woman farther off at this time, than to be within reach and touch of Christ, because she hindered his Saviour from hasting to his Daughter, that was hasting to the very point of death: but this sweet Providence to the poor Woman, must come in as a Parenthesis, for the exercise of the Ruler's Faith and Patience; his Daughter must be dead outright; the poor Woman must be healed, and he confirmed thereby, ere his desire be accomplished, that God may be glorified in all, and that it might be made manifest, that Christ was no respecter of Persons, Act. 10. 34. not regarding, either Wealth or Wisdom, Sex or Country, etc. which outward things neither help nor hurt, neither please nor displease him, but as they are found in a good or in a bad person: otherwise they are insignificant Ciphers without a Numerical figure: Grace in Rags, is as acceptable to Christ, as Grace in Robes.  
11. The third Encouragement is, That which separateth from the Congregation of God, and from Communion with Men, doth not separate from Christ, but rather driveth to him, as the filthy issue did this poor Woman; she had a legal Uncleanness upon her, and therefore was to be separated both from touching, and from being touched by any, Levit. 15.7, 11, 19, 25. neither of those could be done without Levitical pollution: yet adventures she to draw near to Christ, that she might touch him; she touches Christ, and had a blessed success: Thus must you do, though your way hath been before the Lord, as the uncleanness of a removed Woman, Ezek. 36. 17. yet will he have pity for his Holy Name, v. 21, 22. He will pity you for his own Names sake, when he cannot do so for your sake; and in that very Month [of your filthiness] find you, Jer. 2. 23, 24. though he find you in your Blood, he will not leave you so, but makes that time your time of love, and biddeth you live, when (in rigour of Justice) he might bid you die, even to all eternity, Ezek. 16. 4, 5, 6, 8. Oh be of good comfort, the Master calleth you, Mark 10. 49. Draw nigh to him [in duty] and he will draw nigh to you [in mercy] Jam 4. 8. Sanctify him in your Approaches, Levit. 10. 3. and he will satisfy you with his Salvation, Psal. 91. 16. The Lepers (that were separated from the City for their Leprosy) could say one to another, Why sit we here until we die? 2 Kin. 7. 3, 4. and Esther said, I will go unto the King, and if I perish, I perish, Esth. 4. 16. though it was not according to the Law for her to do so, yet found she favour and sweet success, Esth. 5. 2. But sure I am, 'tis according to the Gospel, that you should draw nigh to Christ, who holdeth out his Golden Sceptre for you to touch it.  
12. The fourth Encouragement is, Though all other means and men fail you, yet Christ will not fail you: Thus the Woman had spent all that she had upon Physicians, which had all failed her, Mark 5. 26. and had proved Jobs miserable comforters to her, who, instead of lightning her burden, had loadened her more; they were Physicians of no value, that mistaking her disease, had applied Corrosives instead of Cordials, and through want of skill, (it may be) though there might be a good intent, they had almost killed her, and not cured her, Job 13. 4. & 16. 2. Then, when all failed, Christ's holy hand is reserved for a dead lift, and faileth not: when the Psalmists flesh and heart (both) failed, yet his God never failed, Psal. 73.25, 26. When he was ready to swoon away in himself, (having a death upon his helps, and a damp upon his hopes) than the joy of the Lord was his strength, Neh. 8. 10. God was the Rock of his Heart, whence flowed his Spiritual joy, that same precious commodity, which no good can match, and no evil can over-match: you shall never find failing in him, that yet forgives your failings, Psal. 89. 33. Isa. 54. 7, 8, 9, 10. Deut. 31. 6. Josh. 1. ●▪ Hebr. 13.5. 'Tis five times over in Scripture.  
13. The fifth Encouragement is, Though your issue of sin be an old issue, and that flux of filthy matter hath been long upon you, eve● from a Child, as before; though you had i● twelve years, as the Woman had hers, or twenty, thirty, yea forty years; yet may you come with hope of Cure to Jesus Christ: his Name [Jesus] (ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sano) signifies an healer, and he is a none-such Saviour, yea for None-such Sinners: even a Manasseh (in the old Testament) found healing mercy with and from him, whose issue had run long, and the filthiest matter imaginable (below that sin unto death) for he had been, first, a defier of God; secondly, he had been a Murderer of Men; and thirdly, he had been a Worshipper of Devils, 2 Chro. 33. 1. 12. When the Rod spoke, he heard it, (as Mic. 6. 9) who would not hear the word, v. 10. Adversity whips many a Soul to Heaven, which otherwise prosperity had coached to Hell: and a Mary Magdalen (in the New Testament) found healing mercy from Christ, out of whom he had cast seven Devils, Mark 16.9. As a Woman had first brought in death, (to wit, Eve,) so this Woman must be the first witness of Christ's Resurrection: you may not then despair of healing Mercy, 1 Tim. 1. 13, 15. [Omnipotenti Medicio nullus insanabilis occurrit morbus] to an Almighty healer, no disease can be found incurable. Jehovah Rephekah, I am the mighty God that healeth you, Exod. 15. 26. If he will, he can make you whole, Matth. 8. 2.  
14. The sixth Encouragement is, That he certainly will do it; he will assuredly heal all those that come to him humbly, and touch him believingly, as the woman (with the issue) did; for (first,) Christ never sent any such away unhealed while he was on Earth; and (secondly) he hath now more power and love (rather than less) that he is in Heaven: a glorified Christ (in his state of exaltation) must needs be a fully accomplished Saviour for poor sinners, if he were so sweetly qualified to heal all that ever came to him for healing, while he was in the form of a servant, and in his state of Humiliation. This poor Woman comes trembling to Christ, but goes away triumphing from him: Faith in Christ finds a sweeter welcome than it can expect; Christ turns himself towards touchers, as he did towards her that came behind him, Matth. 9 22. May you but find a praying heart, he will (undoubtedly) find a pitying heart: put in for a share of Mercy (as she did with Jairus) while Christ is dealing Mercy.  
15. Finally, seeing your heart is naturally an evil Treasure and Fountain, and hath the issues of death (not of life, Prov. 4. 23.) in it, as there is saltness in every drop of the Sea▪ and bitterness in every branch of the Wormwood: so there is sin in every action of the unrenewed Heart,] Omnis vita infidelium peccatum est] saith Augustine, The whole life of an Unbeliever is sin; whatsoever an unclean person touched, though it were holy flesh, Hag. 2. 12. it was unclean: so every action of such (his very ploughing and praying) is defiled with sin; all his works are dead works, be they (for the matter of them) never so praiseworthy, as not flowing from a principle of life within: As the fountain casteth out its bitter waters, so the heart doth wickedness, Jer. 6. 7. 'tis the stews of unclean; the shambles of bloody, the shop of cozening, and a very forge or mint of all sinful thoughts: 'tis the source of sin, a very Seminary [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and seed-plot of all iniquity: as in the first Chaos (Gen. 1. 2. etc.) there were the Seeds of all created things, so there is in the heart the seeds of all folly, vanity, and villainy: in that Sea is not that great Leviathan (the Devil) only, (who hath both a strong hold of it, and his strong holds in it, 2 Cor. 10. 4.) but also creeping things, (crawling lusts,) innumerable, as Psal. 104. 26. making that which should be the Temple of God, to be a den of Thiefs, a Palace of Pride, a very raging Sea of sin, Isa. 57 20. yea, a little Hell of black and blasphemous imaginations: [Homo in se infernum habet] saith Luther, Every Man naturally hath an Hell in his heart: if there may be a beam in the eye, Matth. 7. 3, 4, 5. surely there is a whole Wood in the Heart. Si trabs in oculo, tunc sylva in cord, saith the Father: and if the Tongue be not a City, or a Country of evil only, but a whole World of evil, Jam. 3. 6. a newfound World of iniquity; how many such Worlds than is the heart, the tongues treasure!  
16. Oh then, Christ must be the true Hercules to cleanse this Augaean stable of your filthy heart, by drawing that blessed River of Repentance through it, to wash it clean: 'tis a touch of Christ that must stop your issue of death. And that you may press to be a toucher as well as a follower of Christ, take these following Motives. (1.) Adam touched the Tree of Knowledge, and catched death; and will not you touch the Tree of Life, that you may live and not die? Gen. 3. 2. (Secondly,) Satan will touch you with his deadly touches, 1 Joh. 5. 18. and have you not then need to touch Christ? (Thirdly,) Christ comes near to you in the Gospel, that he may be touched, Rom. 10. 8. (Fourthly,) he stretches out the Golden Sceptre of the Covenant of Grace, that you may take hold of it, as well as touch the top of it, Esth. 5. 2. Isa. 56.4, 6. (Fifthly,) than neither evil [nor Devil] shall touch you, 1 Joh. 5.19. God charges both, as David did his Soldiers, Beware that none touch my Absalon, 2 Sam. 18. 5. 12. If you be in Christ, and keep with him, and within touch of him, you are out of the Devils reach; he may (indeed) touch, yea, bruise your heel, Gen. 3. 15. but he can neither break your Head nor your heart. (Sixthly,) what pressing (from all places in the Country) of those that have the Evil, is to the Court for a Royal touch upon touching days! How much should there be to Christ the King of Kings, and true Allhealer? (Seventhly,) the touch of the Loadstone is admirable (whereof no reason could ever be rendered) but the touch of Christ, (that makes the Heart point Heaven-ward) is more admirable. (Eighthly,) Daniel was touched by Gabriel, over and over again, Dan. 9 21. & 10. 10, 16, 18. Oh get Christ's touch, Matth. 8.3. both upon your eyes, Matth. 9 29. and upon your ears, yea and upon your tongue, Mark 7.33. but especially upon your Heart, 1 Sam. 10.26. This is not all, but you must get Christ's All-healing Touch upon your Children (as Parents do the King's touch for their diseased Sons, or Daughters) Mark 10. 13. All these have the Kings-Evil (so called.) The evil of the Devil, (that King of the bottomless pit, Revel. 9 11) is upon them all: our lips are polluted, Isa. 6. 7. Luk. 22. 57 our tongues are set on fire of Hell, Jam. 3. 6. and so are all the rest, till Christ, (who is touched with our infirmities, Hebr. 4. 15.) touch and heal them.   

CHAP. III.  
Of the Heart's Falsehood and Treachery.  
1. THe second thing is, the second Malady, The heart is as full of Treachery as of Treason, and of falsehood as of filthiness, and therefore stands in need of the second Remedy, to wit, of keeping with all diligence, as a false and deceitful Thief, (that hath given his keeper the slip many times) is watched and warded: first of the Malady, The Heart of Man is a false and treacherous Heart; it was no less than so in Jeremy's day, Jer. 17. 9 (so superlatively fallacious) and surely 'tis much more so in our day, that are cast upon the dregs of time, and on the fag-end of the World, 1 Cor. 10. 11. the dregs of things are always the worst of things, and so are the dregs of time; the old World was worst a little before its destruction by water, Gen. 6. 5, 11, 12. (all flesh had corrupted their way, and all the thoughts of the heart of man [extensively] were only evil [intensively] and continually evil [protensively] there was a general Ataxy in Church and State, in Families and Persons, (the whole frame was out of frame) so this new World may be worst a little before its dissolution by Fire, when the Son of Man comes to burn it, 2 Thes. 1. 8. 2 Pet. 3. 10. Iniquity shall abound, Matth. 24. 12. a full Sea of Sin, and a low-ebbe of Faith, Luk. 18. 8. he will then find no Faith in most, true Faith in few, a living Faith in fewer, and a lively and strong Faith in fewest of all: in former Ages there was much heart-filthiness and heart-falshood, and in our following Ages there is more; oh, how are the very banks of Blasphemy broken down in our time, and wickedness now more brazenfaced with a witness then ever! 'twas formerly nightwork, as ashamed to show itself in the light of the Sun, and in the sight of Men, 1 Thes. 5. 7. Act. 2. 15. but now 'tis become more impudent and (plainly) a Noonday Devil, Men declaring their Sin as Sodom, Isa. 3. 9 and hanging them out in the very sight of the Sun; not unlike that unpardonable and unparallelled Villainy of incestuous Absalon, 2 Sam. 12. 12. & 18. 22. upon the top of the Palace, from whence David had looked, liked, and lusted after Bathshebah. Thereby God wrote his very sin upon his punishment.  
2. As it was in the Prophet Jeremy's time, so it is in our time, Men are apt to speak the best of the worst, and of the goodness of the heart under the badness of the life, making the heart still as a City of refuge to retire to, as if it were good when all else be evil. The Prophet therefore opens a casement to make a discovery of the falsehood and filthiness, of the treason and treachery of the heart, saying, Jer. 17. 9 The heart is deceitful above all things, and desperately wicked, who can know it? Which words are a Doctrinal Position, or Proposition, which consists of a Subject, of a Predicate, and of a Copula, according to the Rules of Logic. 1. The Subject is the heart of Man, taken comprehensively in Scripture, for the Mind, Soul, Conscience, Will, and affections of Man; yea, for the whole Man, called the hidden Man of the heart, 1 Pet. 3. 4. for if the heart be engaged, all the whole Man is engaged. Thus Hunter's adventures their necks, yea their all, in leaping over hedge and ditch, while they pursue their game, why? their hearts are engaged in their pleasures; and thus it is with all, in their pursuit of either good or evil. The Heart was the best piece, as Created, but is the worst piece, as corrupted: 'tis like Jeremy's figs, as Created of God, nothing better, but as corrupted by the Devil, nothing worse: when Man came first out of God's Mint, he was a curious Silver-piece, and shone most gloriously; he had then an honest, upright, and an innocent heart, Eccles. 7. 29. he had then no dross, no tin mingled with his Silver, no Metal better than it, but Gold, no Creature better than him but Angels; the image of God was stamped upon his his heart, and he was crowned with glory and Majesty, Psal. 8. 5. he had knowledge in his Understanding, obedience in his Will, and order in his Affections, etc.  
3. But now alas, in the fallen Estate, how is this  Temple to be bewailed by us, as the Jews did for theirs! Ezr. 3. 12. Man, (that curious Silver-piece formerly) is now become the lost groat, Luk. 15. 8. that hath lost its sound, its weight, its lustre, and its superscription and Image: yea, instead of God's Image, Satan hath drawn out his limbs upon it, so that Man's heart is now altogether of another make; 'tis [Inversus Decalogus] a Diametrical opposition to the holy Law of God: the heart of the wicked (in the state of degeneration) is now of little worth, like an old, cracked, overworn groat; though the Tongue of the just, (acted by a new heart in the state of Regeneration) be as choice Silver, Prov. 10. 20. Thus the Subject, to wit, the Heart of Man, (the first particular) neither is what it was, (at first) nor what it ought to be according to God's Law: 'tis not, as it was created of God, very good (as all other things were that God Created) but 'tis now very evil, as corrupted by Satan; yea evil itself. And this corruption is remarked in Scripture for three things; first, the Matter, secondly, the Manner, thirdly, the Measure of it: first, the Matter (or Subject) that is corrupted, is the Heart, the principal thing that both God and the Devil strangely striveth for; they both cry, My Son, [my Daughter] give me thy heart, Prov. 23.26. The Devil once strove with Michael about Moses dead body, Judas the ninth verse: but doubtless it was his purpose to set up an Idol (for himself) in the hearts of the living Israelites: If Satan can but get the heart, (a strong hold of it, and his strong holds in it, as before) he thinks himself well enough: and so Satan's eldest Son or Vicar; 'twas the Watchword of Gregory the Thirteenth, in Queen Elizabeth's time, My Son, give me thy heart: be in heart a Papist, and go where you will, do what you will: and 'tis the heart that God mostly wisheth for, Deut. 5. 29. Oh that there were such an heart, etc. and that God mostly delighteth in, Psal. 51. 17. as in his bed of Spices, Cant. 6. 2. Thus there is a wonderful kind of continual contention, (not so much of Earthly as of Spiritual powers) about the conquest and possession of Man's Heart: but alas! through Man's transgression, Satan mostly carries it, till Christ come to divide the spoil with the strong, Isa. 53. 12. Satan is the strong-man armed, that (through Man's sin) entereth into the heart (as into his Palace) thus he entered into Judas his heart: when he had concluded that cursed Contract of betraying his innocent Master, Luk. 22.3. [then entered Satan] who (till then) had but stood at the door: and when Satan hath entered and taken possession, than he filleth it, even from corner to corner, as he did the heart of Ananias, Act. 5. 3. [Why hath Satan filled thine heart?] Alas! he fills it topful of all unrighteousness, Rom. 1. 29. as above he fills it with Hell's Householdstuff, and quarters his Legions of unclean Spirits in this Isle of Man, and he keeps peaceable possession of his Palace and Kingdom, until the stronger man (Jesus Christ) come (in the power of his Word and Spirit) with a Writ of [Ejectione firmae] to dispossess that usurping possessor, to conquer, plunder, and spoil the evil one, Luk. 11. 21, 22. This is Christ's reward for his ignominious death, Col. 2. 15. he shall divide with the Devil in his demeans. It shall not be all Terra-Diaboli, or the Devils-land, but there shall be Immanuels' land too, Isa. 8. 8. whose Land is planted with noble Vines, and his house (or heart) is furnished with graces as the Temple of the Holy Ghost: Christ stands at the door of the heart and knocks, Revel. 3.20. as well as Satan, both of them woes and wins it; sometimes Satan avails and wins the heart by his insinuating temptations, and sometimes our Saviour doth it by his exceeding great and precious promises, let in by his Spirit.  
5. Having shown the first particular, the subject or matter, the Heart of Man, that it is corrupted by sin and Satan; the second thing to be spoke to, is the Predicate, or Manner how it is corrupted: and the manner of the corruption of this matter (the heart) is manifold in Scripture: As (first) 'tis now a weak heart in the fallen estate, Ezek. 16. 30. strong enough it is for sin, but exceeding weak for duty: Oh, how weak is thy heart? (Secondly,) 'tis a wilful heart, that is, rebellious and obstinate against the will of God, Deut. 2. 30. not only the heart of Sihon (King of Heshbon) was an obstinate heart, but also the heart of Gods own Israel was a rebellious heart, Jer. 5. 23. as soft as wax in Satan's hand (pliable enough) and yet as hard as a stone (altogether unplyable) in God's hand: (3.) 'tis a stony heart, Ezek. 11. 19 & 36. 26. 'tis a flinty not a fleshy heart by nature; 'tis refractory, untractable, and impenetrable, (resisting the Divine touches of the Word and Spirit) the natural heart is wholly a stony heart, which none can draw or pull out, (as the word in the Septuagint signifies) or change, but the hand of Heaven only: the freewill of Man cannot do it, but 'tis the free grace of God (alone) that of these stones raiseth up Children unto Abraham, Matth. 3. 9 [Garriant illi, nos credamus] saith Augustin, Let Men prate what they please of the freewill of Man to good, there is no such thing, believe it; the heart is naturally insensible of the Word, inflexible to the Spirit, and impenetrable to the grace of God in itself; 'tis to every good work Reprobate: 'tis as hard (fourthly) as the Adamant, Zech. 7. 12. (which word signifies Untameable) that hardest of stones, harder than the flint, Ezek. 3. 9 yea, than the nether millstone, Job 41. 24. Pliny saith, the hardness of this stone is unspeakable, the Hammer cannot break it, neither can the fire burn it, no nor so much as heat it: [Hircino tamen rumpitur sanguine] yet if it be soaked in Goats-blood, 'twill then dissolve into pieces; and so may the hardest Heart by the blood of Christ, (the true scape-goat, Levit. 16. 21, 22.) if applied and improved by Faith.  
6. (Fifthly) 'Tis a stiffnecked and uncircumcised heart, Jer. 9.23. Act. 7. 51. even in their very Circumcision there was an uncircumcision, unregenerate Israel was to God as the Ethiopians, (those black Pagans that could not change their colour, Jer. 13. 23.) Amos 9 7. that never did bleed for sin by Divine compunction, but the foreskin of filthiness was still remaining, and that with so much stiffneckedness, as rendered them incapable of Divine impressions; insomuch, as neither Ministry, nor Misery, nor Miracle, nor Mercy, could Mollify, until the Lord give a new Spirit, the same heart in substance, but renewed in its qualities: the strings (or heartstrings) are the same, but the Tune is changed, Psal. 51. 12. Eph. 4. 23. 2 Cor. 5. 17. (Sixthly) 'Tis a whorish heart, Ezek. 6. 9 that goes a whoring from God, and runs after false lovers, that lie in wait for the very Soul, Psal. 73. 27. Hos. 4. 12. & 9 1. The Heart of Man is full of Harlotry, and the Spirit of Whoredom causeth it to wander, not only from God, but also from under God, from under the precincts of the Divine Will, and so from under the protection of the Divine Power; as the Wife that forsaketh her Husband, and plays the Whore with strangers, is therefore worthily cast off by him, for (both) dissolving the Marriage-knot, and for destroying true Humane Society, as Matth. 19 9 This Revolting Heart, Jer. 5. 23. [Satanico impetu] driven by the devil, gaddeth after strangers, Jer. 2. 25. 36. and casts God away (as) into a corner.  
7. (Seventhly) 'Tis a divided Heart, Hos. 10. 2. a double heart, Psal. 12. 2. [an Heart, and an Heart, Hebrew] one Heart in the Mouth, and another in the Body, being one thing in profession, and another in practice: halting between two, 'twixt God and Baal, 1 King. 18. 21. 'twixt Christ and sin: being one while for this, and another while for that, unconstant to both, and uncertain of either, and constant in nothing but in inconstancy. The divided or double-hearted man [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] the double-souled one, is not for God's service, for he will be served [truly] that there be no halting, and [totally] that there be no halving: Hence the Apostle James adviseth the double-minded, or cloven-hearted, to cleanse their hearts from that corruption that cleaveth to them, that their minds, mouths, and manners, might correspond all together, Jam. 1. 8. & 4. 8. and hence the Prophet David prays, that God would unite his heart, (that was so apt to be double, and divided betwixt the things of God, and the things of the World) Psal. 86. 11. that it might be fixed upon God: And hence also God hath promised to give oneness of heart, Ezek. 11. 19 [I will give them one heart] opposed to this double and divided Heart, (being partly for God, and partly for the world, as Ezek. 33. 31.) This boon you should hearty beg (with David) that you may entirely cleave to God alone, Deut. 10. 20. & 30. 20. & Act. 11. 23. and serve him without distraction, in all simplicity and godly sincerity, 1 Cor. 7. 35. & 2 Cor. 1. 12. [Anima dispersa fit minor] the heart divided is thereby disabled for duty: Therefore the Prophet prays, Lord, thou art God alone, unite my heart, so that it may be fixed (as Quicksilver is by Pyrotechny) on God alone.  
8. The time would fail me to insist upon all the cursed Characters that the Looking-glass of the Word of God represents to you, concerning the Heart of Man, as (eighthly) 'Tis a froward and fretting heart, Prov. 17. 20. & 19 3. never pleased, whether full or fasting: (Ninthly) 'Tis an Hypocritical Heart, Job 36. 13. hollow-hearted ones heap up wrath (against the day of wrath, Rom. 2. 5.) turning Repentance into a form, and converting conversion (it self) into sin; such foul sinners shall be cast into the hottest place of Hell, whereof Hypocrites are as the Freeholders', and all other sinners but as Tenants to them, Matth. 23. 14, 15. 33. & 24. 51. (Tenthly) 'Tis an haughty heart, Prov. 18. 12. the pride of the heart deceives Man, Obad. v. 3. So bladder-like is Man, (that bag of dust) that being filled (but) with the wind of earthly vanities, he grows great and swelleth in his own conceit, strutting it all along in his go, as if he would knock out a star out of the Heavens at every step and stride: but if once it comes to be pricked with the least pin of Divine Justice, this poor bladder shrinks in, and shrivels away into nothing: swelling is as dangerous in the Soul, as in the body, and a bulging wall is near its downfall: (11ly.) 'Tis not only a proud and haughty, but also a very naughty heart, 1 Sam. 17. 28. as 'tis an evil heart, Hebr. 3. 12. an impenitent Heart, Rom. 2.5. and a beastly Heart, Dan. 4.16. yea, seven abominations are in it, Prov. 26.25. 'tis an evil treasure filled withal evil, Mat. 12.25. (12ly.) To return to the Prophet's character, Jer. 17. 9 he puts three together in that one Verse; as first, 'Tis so deceitful, it cannot be trusted: seccondly, 'Tis so desperately wicked, it cannot be governed: and thirdly, 'Tis so dark and deep, that it cannot be discerned and discovered. The third thing is the measure (as before the matter and manner) 'tis superlatively so in all these; 'tis deceitful, desperate, and deep, or dark above all other things: if so, then never say you henceforward, that you have a good Heart (Godward) when God tells you the contrary in all the aforesaid.  
9 This brings in the third particular in the Logical Position or Proposition; to wit, The Copula that couples together the Subject and Predicate; the word [is] the Heart [is] deceitful, desperate, and deep, or dark: 'tis not said by the Prophet Jeremy, that it hath been so for time past, or it may be so for time to come, but that it ever [is] so in all Ages and Generations: As the Hearts of our forefathers were deceitful, desperate, and deep Hearts, so they are now such Hearts in our present day, and there will be such Hearts in following Ages to the end of the World. There be two great Mysteries in the World, and both are lasting Mysteries, that lasteth so long as the World lasteth; and they are these: first, The Mystery of Christ in the flesh; and secondly, The Mystery of sin in the Spirit. The first is the Mystery of Godliness, 1 Tim. 3. 16. (first) The nature of it, 'tis a Mystery: (secondly) The quantity, 'tis a great Mystery; there be many other Mysteries, but this is the great one, that hath the crier crying [Abrech, or bow the knee] before it, as Gen. 41.43. (Thirdly,) The quality of it, 'tis a sacred and holy Mystery, not like the Mystery of iniquity: (Fourthly,) The certainty of it, [without controversy] Mysteries may meet with contradiction, this great Mystery much more, in all its three parts, the Doctrinal, Practical, and Providential parts of it: tell Reason of a crucified God, of the Incarnation, and of the Resurrection, and 'twill laugh at them, as Sarah did at the promise, Gen. 18. 12. but Faith looking with better eyes than those of Reason, (as Ahraham did) holds its hold of that which is confirmed beyond controversy. If carnal Reason only teach you herein, you have a fool for your Schoolmaster, that can never comprehend how God was manifested in the flesh, first, out of the bosom of his Father; secondly, out of the womb of his Mother; and thirdly, out of the Types of the Law, etc.  
10. The second is the Mystery of Iniquity or Ungodliness, which is not only personal and outward, 2 Thes. 2. 7. Revel. 17. 5, 7. but 'tis also mystical and inward: and this is quite contrary to the former; for as the other is the manifestation of God in the flesh, so this latter is the manifestation of the Devil in the Spirit or Heart: and yet there is some correspondency (as well as contrariety) betwixt those two great Mysteries; as both have the Apostles four Dimensions, Height, Depth, Breadth, and Length: the Apostle thus measures out the unmeasurable Mystery of Godliness, Eph. 3. 18, 19 and 'tis not difficult to discern the like Dimensions in the Mystery of Ungodliness: for first, there is height in it, it doth reach up to Heaven, as did the cry of cain's Murder, and of Sodom's Uncleanness: secondly, there is depth in it, thus the steps of an Harlot not only goeth down to death, but also taketh hold (as low as) of Hell, Prov. 5. 5. thirdly, there is breadth in it, it hath spread itself over all the World: the Serpent's seed hath dispersed itself as far as either Adam's or Noah's seed ever went: alas, the whole World lieth in [this Mystery of] wickedness, 1 Joh. 5. 19 and fourthly, there is the length of it also, beyond for this Mystery of Iniquity will continue so long as the World continueth, (wicked hearts there have been, wicked hearts there are, and wicked hearts there will be to the end) yea, and beyond the end of the World, even to all Eternity; inasmuch as Hell is a place of sinning, as well as of suffering, as Revel. 16. 9, 11, 21.  
11. Now this Mystery of Ungodliness (as it lieth within doors) consisteth mostly in the Treachery and falsehood of the Heart of Man, which the Prophet Jeremy tells you, is (1.) deceitful above all things, Jer. 17. 9 the words in the Hebrew are, [gnacob ha' léb micol] which signifies strictly, The Heart is deceitful above all: the word [things] is not in the Hebrew Text, but 'tis employed only, and it may as well imply [persons] as [things] so the Text may be supplied with the former, as well as with the latter, and be read thus; The Heart is deceitful above all [persons] as well as above all [things] according as that Text [Christ is Lord of all] Acts 10. 36. is understood of all persons, as well as of all things: the sense then of the Prophet's words must be, that there is no deceitful person in the world, and no deceitful thing in the world, so deceitful as the Heart of Man, [Adeò varium est Cor, adeò versutum & versipelle: adeò tortuosum, anfractuosum, & fallax] 'tis so full of wind and turn, of crooks and corners, of crafty wiles, and cunning sleights, that no [person] in his cheats, no [thing] in its Deceits can be a comparable parallel to the Heart of Man, that hath deceived the innocentest, strongest, and wisest Men that ever were in the world, to wit, Adam, Samson, and Solomon: this is here plainly and plentifully described, and oh that it were as duly and deeply considered, to wit, the Heart's Treachery!  
12. More particularly of the Matter, of the Manner, and of the Measure of this corruption of the Heart, as it is in the fallen Nature: (1.) The matter that is corrupted is the Heart, that principal part of Man, that [primum vivens, & ultimum moriens] first living, and last dying part, in a Spiritual respect, as well as in a natural; 'tis the Privy-Councel and Throne Royal, from whence all Edicts and Commands come, for all humane thoughts words and deeds in the Isle of Man: 'tis the fountain or spring (of all humane Actions) into which the envious one hath cast his deadly poison, (as the great Turk did into Scanderbegs Wells) that all the streams (flowing from thence) might be poisoned: 'Tis (plainly) the Palace of the great King, (as the initial Letters of C O R imports; [C] amera [O] mnipotentis, [R] egis; the three first letters of those three words spells [COR] the heart, which three words signify the Chambers of the great King) either of the most high God, and of Jesus Christ that mighty Prince, Isa. 9 6. Eph. 3. 17. if renewed: or of Satan, that God of this World, 2 Cor. 4. 4. Eph. 2. 2. if unrenewed: and thus our Lord expresseth it. (1) the person possessing, is the strong Man, or Satan: (2.) the place possessed, is the palace which he keepeth in peace, to wit, the heart of Man, Luk. 11. 21. the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] signifies the Royal Hall or Palace of a King, 1 Kin. 21. 1. 2 Kin. 20. 18. as usurping Zimri burned the Royal Palace, when he saw he could hold it no longer, 1 Kin. 16. 18. just so the Usurper (Satan) will burn or drown this Palace, when Christ comes to dispossess him of it, as Mark 9 20, 26. casting him into the fire, and into the water, to destroy his Palace.  
13. The Heart of Man is called and compared to a Palace, upon a threefold account: (1.) Because of its magnificency and stateliness, such as King's Houses use to be, so is Man's Heart, a curious piece of God's Workmanship: if the whole body of Man be such exquisite Tapestry-work, Psal. 139. 14. then how much more is that principal part (which both God and the Devil so strangely strives for to possess) the hidden Man of the Heart? 'tis a wonderful piece of neat needlework, fearfully framed and fashioned, v. 15. whose Builder and Maker is God, Psal. 35. 15. This stately Palace hath the outer and the inner Court, the upper and the lower Rooms or Regions, the Mistress or Lady, and the Handmaids or waiting Gentlewomen; to wit, the outward and inward senses, the Concupiscible and Irascible passions, the Will and the Affections: the Microcosm (or little World) to wit, Man, is a glorious Fabric, as well as the Macrocosm or great World. (2.) Because of its Amplitude and spatiousness; a Palace must be spacious, as well as stately; the Royal Houses of some Kings are as large as little Cities, wherein persons of all quality are entertained: Thus the Heart of Man is created with vast capacities, which though (as to the substance of it) it be but a little lump of flesh, and so little, that (as one wittily saith) it would not serve a Kite to feed upon for one meal, yet it is such a Capacious and Comprehensive thing, that all which the Kite flies over (in a whole day) cannot serve it, yea, all the World cannot suffice it. [Vnus pellaeo juveni non sufficit orbis.] Alexander when he had Conquered one World, wept, because there were no more Worlds to Conquer. And the ingenious Emblem shows, that the whole round World cannot fill the three-cornered Heart, but still the Corners are all empty. Thus Solomon saith, (who himself had [varochab-Leb] largeness of Heart, as the sand on the seashore, 1 Kin. 4. 29. capable of receiving 3000 Proverbs, and 1005 Songs, etc. 32, 33.) that God hath set the World in Man's Heart, Eccles. 3. 11. now that must needs be a very spacious Fabric which can contain the whole World.  
14. (Thirdly,) Because of its Altitude and loftiness; a Palace is an high Building, over-topping all other Buildings; the Tower and Turrets whereof, (like that Tower of Babel, Gen. 11. 4.) reaches up to Heaven: This ('tis true) is an Hyperbolical expression, wherein too much is said, that enough may be believed; as in all other Hyperbolical Scriptures: but it may be truly said, (even without an Hyperbole) that the Heart of Man is a lofty thing, towering up (even) to Heaven: this was not unknown to Nature. Horace the Heathen Poet tells you, [Coelum ipsum petimus stultitiâ] we aspire as high as Heaven in our ammbitious folly; as Ovid's proud Phaeton did to his own destruction: but 'tis better known in Scripture, as Isa. 14. 12, 13, 14. there the Heart, (not of Beelzebub, as some Ancients think, but) of Belshazzar (rather) said, I will ascend into Heaven, above the height of the Clouds, and above the stars of God: Thus also the Heart of the proud Prince of Tyre was lifted up, to set his Throne upon God's Throne, Ezek. 28. 2, 6, 10. & Dan. 4. 30. & 5. 20. all which were brought down from their imaginary Heaven, to the very Counterpoint of a real Hell; but let your Heart be lifted up towards God in Holiness and Heavenly-mindedness, as david's, Psal. 25.1. and Jehosaphats, 2 Chron. 17. 6. not as Hezekiahs', 2 Chron. 32. 25.  
15. Thus you see the first thing, the Matter (which hath the Malady of Corruption in it) to wit, the Heart; now come we to the second thing, to wit, the Manner how the Heart is corrupted with this Malady, that is, by Satan, (the grand Usurper) taking and keeping possession of this Palace, whereby the Temple of God becomes an Idol-Temple, a den of Thiefs, an house full of dunghill Deities, Ezek. 14. 3. [Stercoreos deos suos super Cor suum sustulerunt] as Piscator reads it; God complaineth of Israel, that they had advanced their dirty Idols upon their very Hearts, a place where God only should (by right) be, as it is, (or at least should be) God's bridal-bed; 'tis Christ, and not Satan, that should lie all night between our breasts, Cant. 1. 13, 16. but alas, Satan hath taken possession, (which is eleven points of the Law) and set up his Throne in this Palace; whence he commands us to be ever serving divers lusts, Tit. 3. 3. and wherein he continually works, as the Blacksmith works in his shop, Eph. 2. 3. working in us, (as well as working us up to) all manner of Abominations: in as much as those tha● go down into the deep, they see the wonders of the Lord, Psal. 107. 23, 24. so such as are helped (through the conduct of Grace) to go down into the deep of their own hearts, Psal. 64.6. they see there the Works of the Devil, even the very depths of Satan, Revel. 2. 24. the manner (as well as method) of his corrupting the Heart. 1. Making it untrusty, like a juggler or pilfering Thief, exceeding treacherous and fallacious: 2. Making it unruly (as well as untrusty) like an unbroken horse that is broken lose, or as a wild Ass' colt, Job 11. 12. and as a bullock unaccustomed to the yoke, Jer. 31. 18. desperately wicked, etc. and 3ly, leading it captive at his will, by his surprising snares, 2 Tim. 2. 25.  
16. The manner (1.) of Satan's taking possession of the Heart of Man, was (in general) by the fall; the first disobedience and transgression gave Satan possession, and made him the God of this World, 2 Cor. 4. 4. he is called a Murderer from the beginning, Joh. 8. 44. for (Ahab-like) he first kills, and then takes possession; he first Murders God's Image in Man, and then possessing himself, he stamps his own fowl Image in the place of God's glorious Image: but particularly he takes possession, 1. By original propagation; fallen Adam begets a Son in his own Image, Gen. 5. 3. not only like him as a Man, but also like him as a sinful Man, Job. 14. 4. all (elect as well as reprobate) are born Children of wrath: Eph. 2. 3. the Apostles [we] there includes all; yea, both Jew and Gentile; all are lost in Adam, till found in Christ, Phil. 3. 9 2. By actual transgression, which lets down (indeed) the drawbridge to let Satan enter, Joh. 13. 27. getting a fuller possession of him than before: Satan hath something in us, (though he had nothing in Christ, Joh. 14. 30.) that gives him possession of us. The manner, 3ly, of Satan's keeping possession of us as his own, is by Conquest, or rather by Cozenage, he pleads prescription for it; if it be asked him, How long hath thy tenure been? he answers, Even of a Child, Mark 9 23. hence is he Lord Paramount, and plays Rex in the Heart, till Christ serve a Writ of Ejectment on him.   

CHAP. IU.  
Of the Heart's Treachery.  
1. AFter (1.) the Matter, and (2.) the Manner, follows, (3.) the Measure, how much the Heart is corrupted with Treachery and Deceitfulness: the Prophet Jeremy tells you, [gnacob ha' leb mi col] 'tis deceitful above all, whether persons or things: 1. Let me show you how the Heart of Man is more deceitful than any deceitful person in Scripture-Record; and (2.) how 'tis more deceitful than any deceitful thing that the Holy Scripture doth mention. First, of persons, and they are two fold, 1. Male, 2. Female: first of the Males; and the first instance to exemplify it, (by way of Allusion, is [Jacob] and the rather, because the Prophet useth the same word [gnacob] from whence Jacob (called in Hebrew Jagnacob) had his name, Jer. 17. 9 whereby is most graphically and aptly deciphered and described, that the fleshly Heart doth the same thing to the Spirit (in doing of good) which Jacob did to his Brother, to wit, catch it by the heel., and supplant it (as the word [gnacob] signifies) while it is running the race of Christianity set before us, Hebr. 12. 1. 1 Cor. 9 24. Though David was as wise as an Angel of God, 2 Sam. 14. 20. yet it deceived him, and tripped up his heels, (as the word imports) Psal. 39 1, 2, 3. and so it did Peter, Joh. 13. 37, 38. though he were a pillar of the Church, Gal. 2. 9 yet this supplanting heart, supplanted and over-turned this very pillar: Oh little did those two great and good Men imagine, that their own hearts had been so treacherous and deceitful!  
2. Therefore Jacob (or Hebr. Jagnacob) is the first and most fit Scriptural Allusion, to demonstrate the Heart's deceitfulness: as you have the name [Jacob] many times in Scripture, so sometimes the Etymology of the name, especially upon three occasions. 1. From his struggling with his Brother in his Mother's Womb: 2. From his beguiling him of the birthright; and then 3ly, of the Blessing. First, of the first of thos●; The word [gnacab] signifies Calcaneariu●, or an Heel-Catcher; and because he not only struggled with his Brother in Rebecca's Womb for priority, but also catched his Brother by the heel or foot-sole there, as if he would have turned up his Brother's heels, or (at least) have pulled him back, and so got to the goal (of the birth) before him, Gen. 25. 22, 26. Hosea 12. 3. therefore did his Father call him Jacob; a strange presage of what he should do in supplanting [Esau] which signifies [perfect] because born with a Beard, (as some say) or however, with hair so grown, as if he had been a Man already, rather than a Child; he was [factus & perfectus pilis] and yet encountered by this supplanter at his Birth. Thus both of them brought their own Names along with them into the World: [Conveniunt rebus nomina saepe suis.] Ofttimes Names and Natures answer each other. 2. Though he could not bring down his Brother's head, by tripping up his heels in the Womb, yet he supplants him in the World, gaining the birthright by subtlety, (when he was grown up) which he got not by striving and struggling with him before he was born, Gen. 25. 29, 33. Hebr. 12. 16.  
3. And then thirdly in beguiling him of the blessing, (as well as of the birthright) whereupon Esau (himself) gives the Interpretation of jacob's Name, [Hache Karah Shemo Jagnacob, Vajegnekebéni Zeh pagnamaiim] is he not rightly called Jacob? for he hath [Jacobd] me these two times; he first supplanted me of the birthright, and now of the blessing, Gen. 27. 36. yea, and the good old Man (his Father) saith, in v. 35. Thy Brother came in subtlety, and hath taken away thy Blessing. Esau's Gloss or Allusion may be read (word for word) thus: My Brother may well be called an Heeler, for he hath heeled me these two times; that is, he hath come behind me, set his foot before me (as runners in a race play fowl play to each others) and tripped up my heels twice: just so, and much more than so, dealeth your Gnacob, (or deceitful) heart (as the Prophet calls it) with you: As there was a struggling in Rebeckahs' Womb, so there is a Conflict in the Soul of the Elect; what can you see in the Shulamite, (or one brought into God's peace by Christ, as the word [Shulamite] signifies) but as it were, the company of two Armies, Cant. 6. 13. the Army of the flesh, and the Army of the spirit, both struggling for the birthright? and how doth the fleshly Heart take hold of the heel of the Spirit, (its Brother) they are [ut fratres simul jacentes in eodem utero] as twins lying both together in the same Soul: This Holy David complained of, and groaned under, Psal. 49. 5. [gnaven gnakebi (the same words with the Prophets, Jer. 17. 9) Jesubeni.] The iniquity of my Heels (or Supplanters) do surround me with their snares: alas, the best of Men have some dirt of iniquity cleaving to their heels, some deceitfulness of sin, Hebr. 3. 13. he that is (already) washed, needeth not, save to wash his feet, Joh. 13. 10. or his heel of the unrenewed part, which will be playing fowl play, trip up his heels, and cast him down too, Psal. 18. 23.  
4. And that not only [Zeh pagnamaiim] two times, as Jacob did his elder Brother, (who was the Priest of the Family by his birthright) but even ten times, yea times without number: oh, how oft hath the iniquity of your heels, or this Heeler (your supplanting heart) catched hold of your heel, and pulled you back from duty, not only from the new-birth, but also to hinder your growth in Grace, and in your passage and progress towards Heaven! nay, how oft hath it tripped up your heels, and brought down your head, and given you many a desperate fall, to the very breaking of the bones of your Soul! as it did david's, Psal. 51. 8. and had your falls been backward, (as that of Eli was, 1 Sam. 4. 18.) which (through Grace) were rather like Abraham's, Gen. 18. 2. a falling forward only, Psal. 37. 24. Cant. 2. 6. you might have got the fall of an Elephant, that rises no more; and had not the covenant of Grace (which indeed permits a fall) also insured Repentance after the fall, this heel-catcher (your own treacherous heart) would not only have catched your heel, but also your very birthright and blessing, and bereft you of both for ever: Jacob beguiled his Father Isaac, as well as his Brother Esau; and though your [Gnacob] Heart may not beguile you of the birthright at one time, yet will it at another time, either by force or fraud, as Jacob did; take heed of it, 1 Cor. 10. 12.  
5. The second Scriptural Allusion is, Laban beguiled Jacob, (who had beguiled his Father and Brother) Gen. 29. 25. God frequently retaliates, and pays men with their own coin; he had beguiling for beguiling, crying out, Why hast thou beguiled me with Leah for Rachel? Jacob in a cunning disguise deceives Isaac into a mistake of the younger for the elder, and that by uttering three lies with one breath, [I am Esau thy firstborn, I have done as my Father commanded me, and calling his Meat, Venison, which the Lord had brought to his hands, Gen. 27. 11, 12, 19, 20.] and here Laban beguiles the beguiler, (as if fallere fallentem had been no fraus) with the elder for the younger, [in the morning behold it was Leah!] Thus the Heart beguiles Man, who thinks he is embracing the beautiful Rachel of a blessed estate, all the long nighttime of Ignorance; but in the morning of Regeneration, (when God saith Let there be light) or however, in the morning of the Resurrection, it than appears to be but a blear-eyed Leah, of a vain presumption or profession: and how easily is a blind Soul beguiled by a beguiling Heart (as blind Isaac by a beguiling Son) persuading man to believe, (1.) That he is of the firstborn of God, (while he is of the Children of wrath) (2.) That he hath done as God the Father had commanded him, (when possibly it never came into his Father's heart, Jerem. 7. 31. (and (3.) That he hath provided Venison for God, and fine flour, (when indeed it is but corpse bran, and corrupt things: yea, (4.) entituling God to all, as if the Lord did help him to his Provision and Worship, whereas 'tis all but the cry of the Creature, and the earnestness of a natural Spirit, unsavoury to the Lord, Hos. 7. 14. Prov. 15. 8. Ezek. 14. 3, 4.  
6. The time would fail me (as the Apostle saith, Hebr. 11. 32.) to speak largely of every Scripture-History, that (by way of Allusion) may evidence the Mystery of the Heart's deceitfulness.  
The 3d. Allusion is more briefly of others: As the Sons of Jacob beguiled the Shechemites, Gen. 34. 13. (the Sons had something of the supplanting Image of their Father) and under a pretence of Religion, v. 14. [We cannot do this thing, and it would be a reproach to us, etc.) this treachery made Jacob stink, v. 30. so the Heart of Man deceives Man, and that under as specious pretences, betraying him into the hands of cruelty, (as they did, when they had cozened them into a Covenant, basely butchering them, while unable to help themselves) into Satan's hands: oh, how will the deceitful Heart say, I cannot do this, and I cannot do that, 'twill be a reproach, etc. yet will it run into greater sins than those it pretends to shun (as they did) notwithstanding all this, the Heart (with this plague-sore of treachery on it) is not made to stink and be abhorred, but like fools (as we are, Prov. 28. 26.) we trust it still, and think there is sense in sinning, and reason enough to be mad after Idols, and to be evil. The fourth Allusion is Hushai, 2 Sam. 16. 16, 17, 18, 19 As he offered Absalon his service, that he might dive into his secrets, and defeat his Counsels; yea, that he might overthrow his person and power, [Ambiguo sermone ludisicando] by mocking Absalon with Ambiguities and Arguments, accommodated to his ambitious humour, 2 Sam. 17. 11, 12. whereby he brought him into the sublime dotage of a fools paradise; even so deals your deceitful heart with you; how oft doth the flesh baffle and defeat the good counsel of the Spirit, (quenching its motions and admonitions, 1 Thes. 5. 19) as this Archite did the good counsel of Achitophel? so the Scripture calls it, 2 Sam. 17.14. as it was politic for attaining the end that Absalon did aim at, and the most probable way to win all: how oft doth the fleshly Heart give crafty counsel, (fitted to your humour) and betrays you into Satan's hands!  
7. The fifth Scriptural Allusion to illustrate the Heart's treachery and falsehood, is Jehu, 2 Kin. 10. 19 [Vajehu gnasha begnakebah] but Jehu did it in subtlety, he played the [gnacob] and being homo [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] ambidexter, having the use of both hands, [pelle vulpinâ aequè ac leonina uti potuit] he could be as crafty as a Fox, as well as cruel as a Lion; Jehu subtly said, v. 18. Ahab served Baal a little, (though he had served him more than any had done before him, 1 Kin. 16. 31, 32.) but Jehu shall serve him much: intending one thing, and pretending another thing; he pretendeth that Ahabs incomparable zeal for Baal, should not be comparable to what he intendeth, and therefore he chargeth, that if any of the Priests of Baal were wanting at his Sacrifice, they should not live; by this Wile he caught them all into his snare, and slew them: but alas, all the pretences of Jehu could never be so fraudulent, for the worshipping of Baal, as those of the deceitful heart are for the worshipping of God: this desperately wicked Heart will sometimes pretend (with Herod) to come and worship Christ, when (indeed) it intends to worry him, and to kill Christ in the Cradle, Matth. 2. 8, 16. This is the double heart, Psal. 12. 2. [leb-ve-leb] an heart and an heart, Hebr. one heart pretending in the Mouth, and another heart intending in the Belly: as [a stone and a stone, Hebr.] signifies deceitful weights, Deut. 25. 13, 14. so [an heart and an heart] imports a deceitful heart, such as those had in Jerem. 41. 17. & 42. 3, 5, 6. 20. who promised obedience to whatever God would command them, (whether pleasing or displeasing) where in so saying, they did but dissemble in their hearts, being resolved beforehand what to do, which was deep dissimulation, thus in a pretence of Piety, to seek for God's Approbation to their own (taken up beforehand) resolution: The men of Zebulun, 1 Chron. 12. 33. were better men, they were not of a double heart, or Hebr. they were without an heart and an heart; they had not one heart in the mouth, and another in the breast, but were , and downright dealers, true Israelites in whom was no guile, Joh. 1. 47.  
8. The sixth Allusion, The Midianites, Numb. 25. 18. as they beguiled Israel by the Counsel of Balaam, (who taught Balak to lay a stumbling block before them, Revel. 2. 14.) with their cutthroat kindness, and counterfeit courtesies, they gulled Israel into those two Sister-sins of Idolatry, which God so severely punished, Numb. 24. 14. & 25. 3, 4, 5, 17, 18. even so your heart will vex you with its Wiles, wherewith it begulles you; first plunging you into sin, and then into punishment for sin: Gods commands stands good to you; vex your heart that vexes you, mortify and cross the corruptions of it. Master, spare thyself, is one of its Wiles, and is a cutthroat kindness; inasmuch as Christ had said, He that saveth his life, shall lose it: smarting experience tells you, how your heart hath cunningly plotted to ensnare you in sin, and to bring you to ruin; therefore you may not walk in the way of your own heart, Eccles. 11.9. (as Israel did in Midians way) but use it, (as well as take it) for your enemy; yea, for your worst (as Satan is your greatest) Adversary.  
9 This seventh Scripture-story, (whereby the treachery of the heart may be illustrated, by way of Allusion) to wit, the Gibeonites beguiling Joshuah, Jos. 9 22. (as is said before) add hereunto, that they did work wilily with Israel, v. 4. [begnarmah] the same word with [gnarum] Gen. 3. 1. the Serpent was more subtle, etc. Those Gibeonites exercised the subtlety of the Serpent, without the simplicity of the Dove; they tell Joshuah, how they had heard the fame of God's Miracles in Egypt, but not a word of dividing Jordan, nor of the overthrow of Jericho, these things were too new to be known to a people that dwelled afar off, (as they pretended) but subtly relate those things that were done long ago, and were far and near talked of, v. 9, 10. Hereupon, Israel was gulled into a compliance with them, not ask counsel of the Lord, (by the Urim and Thummim) v. 14. through precipitancy and credulity, which are seldom successful: thus also your heart will work Wilily with you, and strain hard to save itself from Mortification, and to bring you into a sinful compliance with it: oh take heed of precipitancy and credulity in this case; he that trusts his own heart is a fool, Prov. 28. 26. he was no fool that said so, but a wise man, yea the wisest of men, and so able enough to judge who are fools indeed: oh do not neglect to ask counsel at the mouth of the Lord: consult with the wonderful Counsellor, Isa. 9 6. and not with flesh and blood, Gal. 1. 16. do not confer with your own fleshly heart; at the end of three days you will see your folly, as Israel did, v. 16. Truth is the Daughter of time, and deceit will out at length: oh that the seed of God (in you) may murmur at the League and Compliance with your treacherous heart, as they did, v. 18. you may well say, (as they said, v. 23.) thou art a cursed heart for thus beguiling me; and God may turn it into a blessing, as he did to those cursed Canaanites, who after this became Nethinims [i. e. given] to God's Worship, 1 Chro. 9 2. Ezr. 2. 43.  
10. The word [Nethinim] signifies [Deodati] men given to God, devoted to the service of God's House; those were the posterity of the fraudulent Gibeonites, whose punishment for their fraudulency, was that servile employment of ministering to the Levites, (hewing of wood, and drawing of water for them) as the Levites ministered to the Priests: and hereby, not only the Israelites (a Royal Nation) were exempted from such slavish drudgery; but also those same Gibeonites had their very punishment converted into a privilege, and their misery into a mercy: for by this Sanctuary-service, they were brought nearer the Church, and so nearer God, both to partake of the things of God, and to behold his face in Righteousness: yea, and coming under subjection to Joshuah, they became under his protection also, against those mighty Kings, Josh. 10. at large. Thus likewise when your heart is (indeed) brought into subjection to your blessed Joshuah or Jesus, 'tis both your privilege (to be but a doorkeeper, Psal. 84. 10. even a mighty King (as David) accounted it so) and your protection too, when you are beleaguered with Troops of Temptations, and a great body of corruptions, after your professed subjection to Christ: oh than send your winged Messengers (of Prayers and Tears) to the Captain of your Salvation, Hebr. 2. 10. saying, Lord Jesus, come to me quickly, and slack not thy hand (as they did) Josh. 10. 6. if so, your Joshuah will come upon your enemies suddenly, as v. 9 and he will discomfit them, as v. 10. yea, he will brain them with hailstones, as v. 11. and rather than want time for the pursuit of the Victory, the Sun shall stand still to lend light and time, etc. otherwise, as those Gibeonites, (being of the posterity of cursed Cham) beguiled Israel with pretence of Antiquity, into a League with them: even so your heart will beguile you into a truce with it, though it be of the cursed offspring, and should be mortified: 'twill cheat you with seeming Antiquity, telling you it hath been a good heart (God-ward) ever since you were born; and that 'twill be your servant, but a treacherous one: oh make it an hewer of wood, and a drawer of water to Jesus your Joshuah.  
11. Thus much of the Male-people that were deceitful in Scripture-story: (upon the last of which, I have been larger than I intended, being a little warmed with the Allusion, yet abhorring to destroy the literal sense of the Holy Scriptures by wanton Allegories, as some have done, from the frothy exuberances of their own addle brains:) now take a short survey of the Female-people, such as 1. Rachel, 2. Tamar, 3. joseph's Mistress, 4. Jael, 5. Dalilah, 6. the Witch of Endor; yet none of these asunder, nor all these together, puts a comparable cheat on others, to that which your own heart will put upon you, if you watch it not. (1.) Of Rachel, she deceived her own Father of his gods, (goodly gods they were, that could not secure themselves from stealing) Gen. 31. 30, 34, 35. etc. She puts them into the Camel's furniture, and sat upon them, saying, The custom of women is upon me. 'Twas a subtle, and yet a sinful shift, whereby to hid her shame from her earthly Father; even so, and much more than so, will your heart become wittily wicked: 'tis a wickedness with a witness, to steal from ones own Father, especially Plate, Jewels, the best of Goods; yet your heart will steal from you (its own owner) and that the unsearchable riches, Eph. 3. 8. yea the best of Goods, and the best of Gods, 1 Cor. 8. 5, 6. your heart will take away your Lord, and you will not know where it hath laid him, as Joh. 20. 15. And you may be justly jealous, that your heart is tainted with a love of Imagery, Ezek. 8. 12. (as you have chambers of imagery in you, for there be many Idols set up in your heart, Ezek. 14. 3. 1. Joh. 5. 21.) as Rachel was with her Mammets: And you may surely say, (in sadness of Spirit) to your Heavenly Father, Let it not displease my Lord, that I cannot rise up, for the custom of sinning (which is both the custom of Men, and the custom of Women too) is upon me: how oft also is your heart wittily wicked, in sitting upon your sins, to hid them by sinful shifts from the eye of your Heavenly Father, (which yet is an allseeing eye, and nothing can be hid from the sight of it, Hebr. 4. 13.) without any due and true sense of the evil of sin, when [consuetudo peccandi tollit sensum peccati] that custom of sinning (which is upon you) taketh away all sense of sin?  
12. The second Allusion is Tamar, who deceived her Father (in-law) Judah, by putting upon her the attire of an Harlot, and sitting in the wayside to tempt him, (upon a feasting day) Gen. 38. 12, 13, 14. etc. mark this by the way, that Harlots in those times were nothing so shameless, (for she covered herself with a Veil) as they are in our times, with their naked breasts, etc. to inflame a Judah: the Father [Hierome] severely saith, that all such shall be damned for proffering poison, though there be none to drink it: mark also how Judah's lust besots him, he gives her whatever she demanded, v. 17, 18. whereby to prove him afterwards a Partner in the Crime, she seals up her charge against him with his own Signet, entangles him with his own Bracelets, and beats him with his own staff, etc. v. 25. just so, and more than so, will your heart (that is full of harlotry) deceive you, and cause you to commit uncleanness with it in sinful thoughts, which (like Lot's daughters, Gen. 19.32. to 35.) are busy to contrive and compass some sin or other while you are fast asleep, and your heart (as Tamar) will first tempt you to sin, and then accuse you for sin, 1 Joh. 3. 20. 2 Sam. 18. 12, 13. writing down time and place, and bringing forth undeniable evidences, saying, Discern whose are these; I pray thee; oh sublime treachery! you must acknowledge all, condemn yourself for having been unrighteous, and know your sin again no more, as Gen. 38. 26.  
13. The third Allusion is, joseph's Mistress, which was a Blackmoore, a Gypsy, (or Egyptian) and a very compound of impudence, fraudulency, and maliciousness, Gen. 39 7. to 14. (1.) Her impudence, that she who should be shamefaced by her Sex, (as a woman) and grave by her condition and quality, (as a wife, and that of a governor, so a Mistress) yet her lawless lust transports her beyond all bonds and bounds both of Piety and Modesty, so as to make an impudent offer of committing a Rape, not only upon a man, but upon her own manservant: oh prodigious propudium, and a frontless forehead! not unlike the strange impudence in the strange woman, Prov. 7. 13, 18. both of them barely and basely solicit associates, whose beauty had captivated their wanton eyes and wicked hearts. (2) Her fraudulency, when her uncessant solicitations, [day by day violently renewed, and as valiantly vanquished] proved (all) unsuccessful, as Josephus saith, she feigned herself sick, (as Amnon did after, 2 Sam. 13. 6.) not going with Potiphar to the Feast, that her solitariness might give a more effectual opportunity for her solicitation, v. 11, 12. This became a strong snare to Joseph, so that he must part either with his chastity, or with his garment, (not daring to stay and parley with her) this second time is Joseph stripped of his garment before; by the violence of envy in his brethren, Gen. 37. 31. now, by the vehemence of concupiscence in his Mistress; before, out of constraint, now out of choice; before, that his Father, now that his Master might be deceived by it: however, he, being good before the Lord, escapeth from her snares, as Eccles. 7. 26. (3.) Her maliciousness and treacherous cruelty, she cloaks her own villainy under joseph's garment, and as his coat had caused his Father's sorrow before, Gen. 37. 32, 33, 34. now it causeth his own misery: she incenseth her Husband, accusing first him of foolishness, (for bringing in such an Hebrew) and then his servant of filthiness, which she both affirmeth by words, and confirmeth by deeds, to wit, producing the Garment left in her hands; no doubt but the accuser of the brethren had set her on, to charge that upon the innocent, whereof she (herself) was only most guilty: all this, and much more, will your heart do to you, 'twill first entice you to sin, and then accuse you of sin, as before: 'twill shift off sin from itself, and lay the fault upon company, occasion, etc. and not upon itself; as Apollodorus his heart did, when he dreamt that he was taken by the Scythians, who flayed off his skin, and lifting him into the Cauldron to boil him, his heart cried out within him, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] I am the cause of all this evil.  
14. The fourth Allusion is Jael, who beguiled Sisera, Judg. 4. 18. & 19 etc. with her [turn in my Lord, turn in to me.] Fair words make fools fain, saith the Proverb: she saith unto him [fear not] and promises him protection from his pursuers; she covers him with a rug or cover-lid [Stragulâ Villosa] pretending both to hid him from his enemies, and to secure him from catching cold, but indeed, intending to get him asleep, that she might the easier destroy him: yea, as a show of greater respect, when he asked but Water, (to cool him in his great heat, by his hasty flight on his feet) she gave him Milk, v. 19 & Judg. 5.25. which was safer drink than water, yet more procuring sleep, (which was her design) yea, she brought him Butter also in a Lordly dish to eat, as well as Milk to drink; and all this kindness she shown him, to make him sleep more securely under her protection, and to prepare him the better for her Nail and Hammer, wherewith she fastened his head, (when fast asleep) to the ground, as if it had been listening (there) what was become of his Soul: he that boasted before of his Iron-chariots, lies now slain by a Woman with a Nail of Iron, (a Nail of the Tent both long and strong enough, both to pierce his skull, and to fasten this proud wormsmeat to the ground) and all this carried on with shows of great kindness: such are all the Murdering morsels of your sinful heart; oh the flatteries thereof, (the Milk and the Butter) wherewith it will lull you asleep in a false peace, (as the Sirens Songs) Deut. 29. 19 but beware of the Tent-nail and the Hammer, at the upshot of all.  
15. The fifth Allusion is Dalilah, who dealt deceitfully with Samson, and betrayed him into the hands of the Uncircumcised, Judg. 16. 4, 6. to 21. no doubt but she alured him with all seeming signs of her love, that thereby she might hid from him all suspicion of treachery; she might magnify his Heroic exploits, and admire the prodigious and extraordinary strength whereby he achieved them; and then desire (for her own private satisfaction only) to know wherein his great strength did lie; and probably she added many fair promises, and possibly not a few fowl Oaths, (Harlots abound with such Hellish Rhetoric) that she would keep his counsel secret to herself: then she prevailed, (1.) To bind him with three green withes, v. 7, 8. which he yielded to, not only as a put-off, but also in a way of sport and wanton dalliance with her: but this availed not; hereupon, (2.) after her blaming him for mocking her, he yields to be bound with new Ropes; this proves unsuccesful also: then (3.) she continuing her importunate allurements, brings him nearer to the mark and mystery than before; and yields to have the seven locks of his head weaved with the Web, and wound about the beam of the loom, v. 13, 14. This likewise took not, as the other before it, he having feigned a false cause of his strength three times to her, all along forgetting that God's children will not lie, Isa. 63. 8. as their Father is a God that cannot lie, Tit. 1. 2. but at the (fourth) Assault she carries it, and conquers him; the great Conqueror of Men, was at last Conquered by a Woman: he was so bewitched with her flatteries, that she at last exhausted (as the Hebrew word [Dalal] from whence her Name [Dalilah] comes, signifieth) his very heart, v. 16, 18. which whoredom had (indeed) taken away before, Hos. 4. 11. Thus this strong man discovers great weakness, in yielding further and further, (even till it came to Neck-break, and life itself, Prov. 6. 26. & 7. 21, 23.) to a treacherous Strumpet, that had given just grounds of suspecting her treachery against him, both in putting all those three former experiments upon proof, and in having so many cutthroat Philistims ready by her; yet so besotted was he with his sensual sins, that he reveals that secret to her, which cost him the loss of his strength, of his eyes, of his liberty, of his life, yea of his God too All this will your treacherous heart do to you, if God leave you in the hand of your own counsel: 'twill make you sleep upon the knee of presumption, (as she did him, v. 19) 'twill cut off your Locks, or seeming graces, (those seven locks, or seven spirits, Revel. 1. 4.) and you may not know that your God is gone from you, as he, v. 20. and you may stand out for a while (as he did) against the solicitations of your fleshly heart, (which hunts for your life, and wars against your Soul, 1 Pet. 2. 11.) but woe to you if left of God (Hos. 9 12.) to the lusts thereof; you fall, you fall, and may never rise any more: as Dalilah was not alone in the room, but had her company of Philistims with her; so your treacherous heart will not be alone, but will have its company of deceitful lusts, Eph. 4. 22. to be with it.  
16. The sixth Allusion (among Scripture-Females) is the Witch of Endor, that cheated Saul, 1 Sam. 28. 11, 12. with (indeed) Satan, for Samuel: That [Spectrum Samuelis] or apparition of Samuel, whereby she beguiled Saul, was no other than Satan, [the Devil] who first personates samuel's form, and then his speech: Samuel (while alive) had told Saul, that rebellion is as Witchcraft, 1 Sam. 15. 23. Now he falls from the like to the same, and trades with Witches (indeed) which he had turned out of his Kingdom, (1 Sam. 28. 3.) but not out of his heart: and bids this Witch to bring him up Samuel. This is more than the Devil (himself) can do; for it could not be (1.) the Soul of the true Samuel that is here brought to Saul, 'tis not in the Devil's power to degrade a glorified Saint, and to bring him from glory: Satan fell from Heaven, and can fetch none out of Heaven: neither was it (2.) the body of the true Samuel, for the Devil hath not the key of the Grave, but that key hangs at Christ's girdle, Revel. 1. 18. Neither (3.) would the true Samuel have said, as v. 15. Why hast thou disquieted me? It can therefore be no other but Satan representing Samuel, who can transform himself into an Angel of light, 2 Cor. 11. 14. and Samuel (himself) could not have preached more gravely, severely, divinely, than this foul fiend of Hell did, v. 16. etc.  
But above all, (4.) this Apparition appears to be a mere cheat, in his appearing in a Mantle; for the true Samuel could not (well) have a Mantle to bring with him from the grave, and place of the dead: it could be nothing else but only a garment (in show) of Satan's making, and by him put upon himself, that he might the more speciously act the part of Samuel, both his person and his habit, as well as his words and speeches, in his conference with Saul. Thus as the Witch of Endor cheated Saul with a representative show, instead of a real and true presence: even so your heart may cheat you with seeming instead of saving grace; yea, the Devil is God's Ape (thus far) in man's heart, that he beguiles him so far by false representations, as to make him believe those to be glorious truths, which indeed are no better than Doctrines of Devils, 1 Tim. 4. 1. and damnable errors, 2 Pet. 2. 1.   

CHAP. V.  
Of the Heart's Treachery.  
1. FRom deceitful persons, the first, pass we on to deceitful things, the second; and the Sequel will evidence in the Issue, that the heart of man is not only as deceitful as both, but more than so: 'tis deceitful above all persons, and above all things. (1.) The Serpent was more subtle than all the beasts of the field, Gen. 3. 1. and beguiled Eve, v. 13. making her to eat forbidden fruit. [Hanachash Hisheani Vaokel] The serpent beguiled me, and I did eat. Oh how oft have you cause to cry out to Jehovah (as she did) that your heart hath beguiled you, and you did eat the forbidden fruit of Sin! The Hebrew word [Nasha] signifies, to surprise one by laying Ambushments, as Josh. 8. 7, 19 Alas, every Creature-comfort (in the fallen state) hath an Ambushment (a Serpent lying in ambush) in it: [latet Anguis in Herbâ] there is a Snake in the Grass, a Snare in every dish. You may cry out with the Sons of the Prophets, [Mors in ollâ] there is death in the pot, 2 King. 4. 40. Had Eve thought there had been death in the Apple, she would never have swallowed such a gilded bowl or morsel. 'Twas pleasant to the eyes, and fruit to be desired; but the ambush (of the subtle serpent in it) she discerned not: oh the crafty and deceitful Devil, that lays an ambush of real death, under the coverts and colours of seeming life! hence he is called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 2 Cor. 11. 3. using [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] his crafty subilety to cheat us of all graces, but especially of our simplicity; and therefore doth he muster up all his forces, and lieth in ambush, all his frauds do deceive and destroy us.  
2. This old Serpent, when he was but young, out-witted our first Parents, even in their state of innocency: now that he is old, and we but young, (all are but children) Eph. 4. 14. how easily may he beguile us, especially having something of himself in us, (which he had not in Christ, Joh. 14. 30.) to betray us into his hands! this subtle serpent hath his [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] set Ambushes, and composed Stratagems, 2 Cor. 2. 11. whereby to ravish and corrupt our [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or judgements: you cannot be ignorant (if you be a Christian in truth, if you have but more than the title of a Christian) of the cunningly-moulded-methods, (even in your personal experience) of the darts and depths of Satan, wherewith he deceives you: and he plays not at small games, but deceives whole Nations, (as well as single persons) Revel. 20. 3, 8. even Gog (the covert enemy) and Magog, (the overt or open one) the Pope and the Turk; yea, he deceives the whole world that lies in wickedness, 1 Joh. 5. 19 This [Interpolator Creaturae] or broker and brusher up of the vain things of the World, (as Tertullian calls him) sets an alluring Gloss upon the Creature, and fits every one a pennyworth, as he finds inclinations; he hath an Apple for Eve, a Grape for Noah, and a Vineyard for Ahab; he hath a wedge of Gold for Achan, and talents of Silver for Gehazi, etc.  
3. 'Tis more than manifest, that this grand Pirate at land, (as well as at sea) hangs out false Colours, till his prey come within compass of his chain; and that this sublime sophister, and old Impostor, can (both in himself and instruments) cog a Die, wherewith to cheat you, Eph. 4. 14. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which is [Artifex fallacia, or, fallax artificium] a cunning sleight of Gamesters and Cheaters, such a conquering cozenage, that thereby (were it possible) he would deceive the very elect, (even) fundamentally and finally, Matth. 24. 24. as others are. An eminent instance of this cheating Devil, you have concerning Saul () to whom Satan (that old Serpent) did counterfeit Samuel in speech and Habit, and with great gravity (Samuel-like) upbraided him with sparing Agag, etc. Before the fact was done, he tempts Saul to it, under the colour of an act of mercy; and why should he be so cruel to his fellow-creatures? not a word of any stumbling-block Satan lays in saul's way, to hinder this seeming work of Mercy before his doing of it: but now when 'tis done, (though it was done through his tempting him thereunto) he presseth it with all aggravations upon his Conscience (in his day of distress) as an heinous and horrible sin, that he might drive them into despair: and he played the Sophister with Saul, in the prophetical part of that passage of Pageantry (as well as in the Historical) [to morrow thou and thy Sons shall be wtih me] 1 Sam 28. 19 wherein he could not mean [Heaven] with true Samuel, for that is too good a place for bad Saul; nor [Hell] with himself (the true Satan) for that is too bad a place for good Jonathan: but the state of the dead; the old deceiver insinuating to Saul thereby, that the Souls of all men, (of the good as well as of the bad) do go to the same place, and seeking to blot out of him therewith all knowledge and apprehension of eternal life: oh miserable comfort in distress! and no better can those expect that run to Witches, etc. for ease: the Parasite and tempter before sin, will be a Tyrant and Tormentor after it; when he hath accomplished his end, his flattery goes no further, but turns into fury.  
4. Although Satan be all this, and much more against fallen Mankind, which makes him their greatest adversary, yet hath a man a worse enemy than he, to wit, his own superlatively-deceitful and desperately wicked heart: every one carries a tempter in his bosom, whereby he is drawn away and enticed, Jam. 1. 14, 15. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] enticed, as a fish by a bait, yea, drawn away by his own bias of lust: the Devil hath only an insinuating sleight, not any forcing or constraining might; man's own concupiscence carries the greatest sway and stroke therein: thence it is said, that [Deceit] as well as all other Soul-defiling-evils, come out of the heart, Mark 7. 22, 23. Satan might besiege us days without number, and without success too, if a treacherous party were not within, to let down the Drawbridge, and to set  the Gates of the City for his entrance and entertainment: There is deceit in the heart, Prov. 12. 20. and therefore Christ tells you, it comes out of the heart; what is in the Well, will be in the bucket: surely they are redeemed from deceit, (indeed) Psal. 72.14. that have a cover for their heart; (that well which is so full of crawling lusts) to wit, the cover of God's Spirit, Isa. 31. 1. Every vessel that wanteth a cover was unclean, Num. 19 15. so is the heart that is open to Satan's squibs for ingress, and sinful thoughts for egress.  
5. The second thing (next to the old Serpent) is Antichrist, the man of sin, called primogenitus Diaboli, the firstborn of the Serpent's seed, that grand Impostor, whose coming is after the working of Satan, with lying wonders, and all deceivableness, 2 Thes. 2. 9, 10. that beast which doth great wonders in the sight of men, and deceiveth them that dwell on the earth, Revel. 13. 13, 14. This Son of perdition cheats the world [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] with wonders of a lie, (which is an usual Hebraism) to denote the notorious fallacy and falsehood of his wonders: they are either lying prodigies, or prodigious lies; such (as some of themselves say) are for the most part false, yet were devised for good intentions. This Ludovicus Vives (one of their own) further confirmeth; affirming, that the Author of the Golden (or rather lying) Legend, had a brazen face, corrupting the lives of their Canonised Saints with abundance of lies; and that the devisers of those Fables did not set down what their Saints did, but what themselves would have had them done: And the Doctrines of Popery are like their Miracles, lying Doctrines; it being no other than a Farrago of falsities and old Heresies: for (as the Centurists say, the old Heretics fled (at the light of truth) and hide themselves in the Popish Clergy. And whence doth all this arise, but from their own treacherous and deceitful hearts, whereby they are given up (judicially) to believe all those lies, because they received not the truth in the love of it, 2 Thes. 2. 10, 11. that is the great Gospel-sin which is punished by the righteous God with strong delusions, vile affections, and just damnations: self-deceit is an Idol that all the world worships, as well as it doth the Beast, in its three Sons, self-conceit, self-will, and self-love.  
6. The third thing is false Prophecies, Doctrines, and teachings, the publishers whereof are called deceitful workers, 2 Cor. 11. 13. that (like Solomon's Harlot, 1 Kin. 3. 20.) would take away the living child, to wit, the Scriptures of truth, from out of our bosoms; and lay, instead thereof, the dead child of their own brainsick notions, and vain traditions: These are said, by good words and fair speeches, to deceive the hearts of the simple, Rom. 16. 18. you have need therefore to look well to your inheritance, (as Kin. 21. 3.) that you be not beguiled of it by fraud, as well as by force: these have cunning craftiness, and by a slight hand can cog a Die; (the common practice of cheating Gamesters) lying in wait to deceive, Eph. 4. 14. insomuch, that if it were possible, they would deceive the very elect, Matth. 24. 24. which they cannot do (fundamentally and finally) because the deceived and the deceiver are (both) with the Lord, Job 12. 13, 16. However, unstable Souls (so called, 2 Pet. 3. 10.) are blown like Glasses into this or that form, at the pleasure of their breath: And whence flow all those false divinations? the Prophet tells you, Jerem. 14. 14. & 23. 26.) they are (all) the deceits of those deceivers hearts, impudently lying to the Holy Ghost, (as Act. 5. 3.) fathering the falsities of their own hearts upon the Spirit of truth: Thus the deceitful heart first deceived those deceivers, and then these deceivers did deceive credulous Souls with the deceits of their hearts.  
7. The fourth thing is the deceitful bow, Psal. 78. 57 Hos. 7. 16. a slack or warping bow, [Resheth Remjiah] Arcus doli vel dolosus seu fallax, Hebr. will be sure to deceive the Archer that shoots in it: 'twill turn back into belly, as the Archers phrase is; and though he levelly both his eye and his arrow never so directly to the mark, and think confidently with himself to hit it, yet in the event the Arrow (through the warping of the bow) flies a quite contrary way, yea, and sometimes reflects upon the Archer himself: Non semper feriet, quodcunque minabitur Arcus; the bow smites not all it threatens, and [telum ob arcus obliquitatem aliud minatur, & aliud ferit, interdum ctiam retrò in jaculantem reflectit] The ill-fashioned or casting-bow will turn in the shooters hand, and send the Arrow sometimes one way, and sometimes another way; yea, and sometimes it rebounds into his own sides: or if it be a rotten bow, (though otherwise fair to look upon) when an Arrow is drawn to the head, it breaks in the hand, and deceives the Archer: the same thing happeneth, when the string of the bow is naughty, and breaks when the Arrow is drawn: This is no less than a Divine Scripture-Allegory. Behold, such a fallacious, warping, and rotten bow is man's deceitful heart; his purposes and promises are the arrows that he puts upon the string, the mark he aims at is Repentance, to the which (in affliction especially) he looketh with an accurate and intent eye, as though he would repent indeed; but alas, his heart deceives him, as being unsound in God's Statutes, Psal. 119. 80. and hence it is, that his promises and pretences do fall at his foot, or vanish in the air as smoke; thus a deceiving (as well as a deceived) heart, turns him aside, Isa. 44. 20. as it did those false Israelites: oh than look to the secret warpings of your own heart; and seeing you are God's bow, you must be bend by him, and stand bend for him, Zech. 9 13. thereby you shall be like Jonathans' how that never returned empty, 2 Sam. 1. 22.  
8. The fifth deceitful thing is Riches, Mark 4. 19 they have deceitfulness in them, as well as uncertainty, 1 Tim. 6. 17. Riches have never been true to those that trusted in them, but ever have proved a lie in their right hand, Isa. 44. 20. hence are they called lying vanities, Jon. 2. 8. and compared to a flock of birds sitting upon a man's ground, which upon the least fright, takes the wings and flies away: Riches have wings (saith Solomon) and rather than want, they will make to themselves wings, Prov. 23.5. yea, though they have not the wings so much as of a little sparrow wherewith to fly to you, yet will they make to themselves the large wings of a great Eagle, wherewith to fly from you: oh how many have Riches served, as Absaloms' Mule served her Master, whom she lurched, and left (in his greatest need) hanging betwixt Heaven and Earth, as if rejected of both: a spark of fire may set them on flying, a Thief may steal them, a wicked servant may embezel and purloin them: a Pirate or shipwreck at sea, a Robber or bad debtor at land, yea an hundred ways sets them packing: they are as the Apples of Sodom, that look fair, yet crumble away with the least touch: golden delusions, a mere Mathematical Scheme or fancy of man's brain, 1 Cor. 7. 31. Act. 25. 23. The semblances and empty shows of good, without any reality or solid consistency: nec vera, nec vestra; as they are slippery upon the account of verity, so they are no less in respect of propriety and possession, for they are winged birds, especially in this, that they fly from man to man, (as the birds do from tree to tree) and always from the owner of them: this is a sore deceit and cozenage, yet your heart is more deceitful, inasmuch as it will deceive you with those deceitful Riches, à quo aliquid tale est, illud est magis tale: they are so, because the heart is so.  
9 The time would fail me to speak of all the deceitful things that the holy Scriptures calls so, besides those here insisted upon, as the sixth deceitful things is favour and beauty, Prov. 31. 30. [Sheker haken vehebel haiophe] gratiositas & venustas, is deceit and falsity (as the Hebr. signifies) in the very abstract; not only as it is sometimes, but a painted and borrowed beauty; but especially as it lasteth not long, soon fadeth, satisfyeth none, brings forth its own disdain, and giveth occasion to many sins, to wit, Morosity, Wantonness, Pride, Idleness, Imperiousness, etc. though it be true and genuine (without painting) if it be not seasoned and sanctified with the fear of God: alas, the best beauty in the world is but skin-deep; an herd of Smallpox, (wherein God turns the fairest Creature inside outward, to let them see that corruption, as Jobs phrase is, is their Mother, or some fore fit of sickness,) soon and suddenly blasts it. And though it doth escape both those, yet old age or death will whither it at last; All flesh is grass, and the glory thereof, as the flower of the field, fadeth away, Isa. 40. 6. not only as grass, but is grass; and the flower [of the field] is more apt to be blasted and trodden down, than the flower of the Graden: how many have foul Souls in fair bodies! as Absalon, etc. 'Tis the fear of God that makes one all glorious within, (though the world discern it not) Psal. 45. 13. without which, beauty is but as a jewel of gold in a swine's snout, Prov. 11. 22. Such are like an Egyptian Temple, a goodly Fabric without, and nothing but some filthy Ape or base Crocodile (adored as a God) within; or like those painted Sepulchers, Matth. 23. 27. that had a beautiful outside, but nothing within, save stench and rottenness; and in a word, their very locks, looks, and lips do lie, having fair faces, v. 25, 28. and foul hearts; no one means hath enriched Hell more (saith one) than this: better it is to have the rich Pearl (a godly Soul) in the ruder shell of an ordinary body, than any Auxiliary or Artificial (yea) or natural beauty, without the fear of God, which are then but as an ugly toad in a golden Cabinet, notoriously deceitful, yet not so much as your heart, inasmuch as you would not be deceived with beauty, if your heart did not first deceive you.  
10. The seventh deceitful thing in Scripture, is deceitful dreams, Isa. 29. 8. [in quibus fieri videntur, quae tamen fieri non videntur] saith Tertullian, those things seem to be done in dreams, which yet are never seen to be done at all: Augustine writes a Chapter [de somniorum ludibrüs] showing such a cheat to be in them, that even false things seem to persuade me sleeping, of the truth of them, even such as cannot be true to me waking; I own (saith he) and (at least seeminly) act, while sleeping, such things as I utterly disown when awakeing: Thus, Lord (cryeth he in his Confessions) I myself do differ from myself; where (Lord) is my Reason, that resists those things when I am waking? is it asleep, when my senses are asleep?  
11. And Solomon saith, multitudes of dreams (as well as of words) as there may be some matter in them, so they (both) want not their vanity, Eccles. 5. 3, 7. Dreams are either natural or supernatural: (first) the natural, which are exceeding fallacious, so not to be (much) regarded, unless in Physic, to discover our constitutions, and in Divinity, our beloved sins: Thus the ambitious man dreams of his honours, the covetous of his Coffers, and the voluptuous of his pleasures; non somno sed somnio discernuntur] they are all discerned what they be, not by their sleep, (for that is alike to all) but by their dreams in their sleep: yet are those natural dreams but [vanae jactationes negotiosae Animae] the idle toss of a busy mind: the Soul of man (finding all the senses fast bound up in sleep) entereth then into the shop of the fancy, and operates there, usually, according to the affairs and employments of the day past, Eccles. 5. 3. [dreams come through multitudes of business] yet variety of vanity is found in them, as idleness, or unprofitableness, troublesomeness, confusion, contradiction, absurdity, as well as falsehood, and which is worst of all, the vanity of sinfulness. (2.) Supernatural dreams, which be twofold, first from God, either to comfort, Matth. 2. 19 or to chasten, Job 7. 13, 14. secondly, from the Devil, which are either mere illusions, whereby he gulleth the mind, as that of Job 4. 12, 16, 17. is supposed to be; or subtle insinuations, wherein he fasteneth upon the Saints such sins while they are sleeping, which he cannot prevail with them to commit when awaking; the evil spirit, as he is a spirit, negotiates with man's spirit.  
12. Thus (and much worse) will your heart deceive you with false dreams, (which you are commanded not to hearken unto) Jerem. 29. 8. & 23. 25, 32. they are called [false dreams] because they are fallacious in deceiving you; and they are called [your dreams] because you have an itch after them, you listen to them and (at last) pays dear for them: as in downright dotages, thinking all the time you sleep there is truth and reality in all your self-pleasing conceptions; but when you awake, alas, 'tis but a dream, all vanisheth away; and you do find you have been but deceiving yourself all the while: just so your heart (while you are asleep in the state of sin) will fill you with many self-flattering conceptions, as (1.) that your person is not so bad as others, Luk. 18. 11. and therefore you have no need to be better: alas, this at best procures you but a milder Hell. (2.) That your state is blessed, blessing yourself in a false peace, Deut. 29. 19 Psal. 49. 11. Luk. 12. 19 Revel. 18. 9 (3.) That your actions are good, which may be right in your own eyes, and yet be no better than ways of death, Prov. 16. 25. but if once God awake you, by calling you with a strong voice, shaking you with a strong hand, and pricking you in the heart-vein by his convincing Spirit; than you will find yourself grossly gulled with your dreams: if you would not dream, sleep not; Self-examination is as rubbing of the eyes after sleep.  
13. The 8th deceitful thing is deceitful Weights; to which may be added Measures, Mete-yards, and Balances; Mic. 6. 11. Amos 8. 5. Hos. 12. 7. Prov. 11. 1. and 20. 16. 23. Levit. 19 36. Deut. 25. 13. 15. All these may be deceitful, and defrauding in bargaining with Chapmen; yet the original of the wicked use of false Weights, etc. is from a deceitful heart: 'Tis said, their Mete-yards, in those Scripture-times, were deceitful in their measuring for one Chapman in wet weather, and for another in dry: for Leather-lines will be longer in a foul season, but Cords of Hair or Hemp will be longer in a fair one: Measures may be filled up with froth, though otherwise they be large enough. And God expressly saith, that a man shall not have in his bag divers weights, a great and a small; neither shall he have in his house divers Measures, a great and a small; they must not be kept (so much as) near him, Deut. 25. 13, 14. for others may use them, though he do not. And against the use of false Weights, etc. this may be said briefly: (1.) That such as be false and deceitful, are an abomination to the Lord, Prov. 11. 1. & 20. 23. If so, than those which are just and true be pleasing to God. (2ly.) Those that are just, be said to be the Lords work, Prov. 16. 11. If so, than such as be unjust, are no less than the Devils work. (3ly.) The blessing of a long life is promised to him that is just in those things, Deut. 25. 15. and those that deal deceitfully in them, are accursed, Mich. 6. 11, 12, 13, 14. Wealth gotten by such fraud, will lurch a man, as the Devil doth Witches when they come into Prison. (4ly.) To be just herein, is to be like God; who is said to do all things [numero, pondere, & mensurâ,] in number, weight, and measure; and all just, (5ly.) Such as deceive with them, are called Canaanites, [he is a Merchant, the balances of deceit are in his hand,] Hos. 12.7. Hebr. Canaan, a Money-merchant, that matters not how he gets it, so he may but have it: whereby Ephraim made himself rather seem to be of the Bastard-brood of Cain, and of cursed Cam, than of the Offspring of plain Jacob, that could say to Esau, I have enough, my Brother. Thus Merchants were called Canaanites, as Mathematicians are called Chaldeans.  
14. Besides, (6ly.) 'tis against the Royal Standard (both of Nature and of Scripture) [quod tibi non vis, alteri ne faceres,] saith Terence; and our Lord saith the same, Whatsoever ye would that men should do to you, do ye even so to them, Mat. 7. 12. This is the sealed Weight and Measure of the Law, by which you must converse with all men: you must love your neighbour as yourself. Now no man loves the passive part of being defrauded, therefore he must not love the active part of defrauding others, 1 Thess. 4. 6. They that live thus unconscionably, shall be sure to die as uncomfortably. Such Cheats as these (and worse) you will find in your own heart: As, (1.) you will weigh your own sins in one balance, and the sins of others in another; thus Judah did Tamars' sin, in passing that severe doom, [let her be burnt] Gen. 38. 24. but when he comes to sentence himself for his own sin, he deals more softly, [she hath been more righteous than I] v. 26. Those are deceitful weights, weighing the sins of others with great weights, and our own sins with lesser. (2.) You may measure out to yourself six whole days, and yet curtail Gods seventh day, or mis-employ it. If the very false weights and measures (themselves) be abominable, how much more are they abominable that use them, Prov. 20. 10. and in the more noble materials, the worse abomination: you should measure out a whole seventh day to God, that gives you whole six days for work; and not buy with a great measure, and sell with a little one. (3.) You may be sleight in weighing your state (as well as actions) in the balance of deceit; it should be in the balance of the Sanctuary, as the Bereans did, Act. 17. 11. else, as Belshazzar, you will be found light, Dan. 4. 25, 27. do all without partiality [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Tim. 5. 21. not tilting the balance on the one hand: while you judge yourself, judge impartially.  
15. The ninth deceitful thing, is a deceitful witness or testimony, Prov. 14. 25. [in thee are men that carry tales] Hebr. men of slanders, Ezek. 22. 9 or Pedlars, (such as drop one tale here, and another there) tale-bearers, Exod. 23. 1. Levit. 19 16. And a tale-hearer, is as bad as a tale-bearer; the one carries the Devil in his tongue, and the other carries him in his ear: 'tis as ill to be the receiver, as to be the raiser of a false report: Satan (himself) was first a slanderer, and then a Murderer; and his Agents first do take away the credit of the Church, (her vail) and then wound her, Cant. 5. 6. The Primitive Christians were first belied, and then cruelly tortured: thus were they doubly Murdered, first by detraction, and then by deadly dealing. If a good name be better than riches, Prov. 22. 1. then defaming a man is worse than robbing of him; Actum est de homine, quando actum est de nomine; he that hath got an ill name upon him, is half hanged: 'Tis well worth your noting, that not only those which make the lie, but also those that love it (when 'tis made to their hands) are (both of them) shut out of Heaven, Revel. 22. 15. 'Tis an ill sign men love lies, when they do so much listen to them, Prov. 17. 4. The Devil doth never starve his work for want of Instruments; he hath his Tale-bearers, and Tale-hearers, yea and Tale-believers too: he hath his Knights of the Post, that can lend an Oath for a need to any Cause or Party, that can blow abroad (as with a pair of bellows) Prov. 6. 19 Hebr. that can vent them freely and boldly, and will not stick to swear contraries, if required. Such were these men of Belial, that Jezabel suborned against innocent Naboth, 1 King. 21. 10. and that were suborned against the Proto-marties Stephen, Acts 6. 11. and against Christ (himself) Matth. 26. 59 desperate Wretches, incarnate Devils, that would swear any thing, as they were instructed by their Masters; misreporting Christ's words in turning [destroy ye] into [I can destroy] and [this] into [made with hands] yet God confounded the language of those deceitful witnesses (as he had done the Babel-builders of old, Gen. 11. 7. so he doth to this day) they disagreed in their testimonies among themselves, vers. 60, 61. and Mark 14. 56, to 59 with John 2. 19 Now if this (that is but the Effect) be so abominable, how much more is the Cause? A deceitful heart is worse than their deceitful mouth, Psal. 109. 2. or tongue, Ps●●▪ 52. 4. and 120. 2. for 'tis the source and fountain thereof, Mark 7. 22. Matth. 15.19. Oh how oft may your heart be a false witness to yourself (being privy to all your actions, 1 Kin. 2. 44. 1 Joh. 3. 20.) when filthily flattered and suborned with carnal Fallacies! 'twill not then cry, Oh what have I been, or oh what have I done! Jer. 8. 6. happy is he that hath the answer of a good Conscience, 1 Pet. 3. 21. and can appeal (with Peter) from Conscience to Omniscience, John 21. 15. 17.  
16. The 10th and last thing is deceitful Juggling and Enchantment; As (1.) that of the Sorcerers of Egypt, pretending to imitate Moses in his Miracles, Exod. 7. 11. 22. and 8. 7. yet all but juggles; their frogs were mere phantasms, not gathered upon heaps, as those (Moses brought) were, vers. 13. 14. Had they been real Frogs, the plague had been increased by those, as if God had not sent enough, but the Devil must send more; which yet he could not remove from Egypt, God must do that by Moses prayer. (2.) That gaudy and goodly Representation of the Glories of the World (Matth. 4. 8. the devil shown Christ) had no reality in it, but was a cheating phantasm; For 1. the glory of any one Kingdom cannot be seen from the top of any one Mountain. 2. None can see the glory of London from Highgate, but by going into it 'tis done. 3. Real Glory cannot be seen [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in a moment of time, Luke 4. 5. but successively, one part of it after another: The Prince of the Air painted an airy Horizon only, and shown (as God did Canaan to Moses from Pisgah, Deut. 34. 1, 2.) a mere Map of all the Riches and Royalties of the World in lively Colours; so 'twas but a Picture, not itself. (3.) Thus Judiciary Astrologers (that call men off from a due observation of Divine Providence, which numbers our very hairs, Mat. 10.30. and orders even contingent things, Exod. 21. 13. Deut. 19 5.) whose Art doth arise from a natural itch (in fallen Mankind) of knowing what God would not have known, Deut. 29.20. Acts 1. 6, 7. And were there any certainty in that Art, no doubt but the Devil (himself) would have the best knowledge of it (both by the subtlety of his Nature, and by his long Experience in the world) yet hath he been oft deceived in his fallacious Oracles. And 'tis remarkable, that the Caldaeans (who were undoubtedly most skilful in that Art) could not foretell the ruin of their own Empire: Neither can Fortune-tellers foretell their own Scourge and untimely Death. This is such a cheat and deceit, that wise Cato (though an Heathen) did wonder how such kind of persons could forbear laughter, when they met one another, seeing they knew so well how they did notoriously gull so many credulous people; therefore listen not to them.  
17. (4.) And lastly, the Cheats of Wizards or Witches (both white and black) that have Collusion, as well as Delusion in them; (1.) The white Witches (or wise men, or wise women, as they are ignorantly miscalled) that are said to cure Diseases, and to help persons to lost Goods; alas, 'tis only done by Collusion, one devil (for more devilish ends) giving way to another: The Devil may take off what he (himself) hath laid on; his Cures are only for a time, and 'tis for some greater mischief; he may restore those Goods that he (by his Agents) hath stolen, that he may be worshipped of those to whom they are restored: but without all peradventure, 'tis better to want your Goods, or your Health (it self) than to go to the devil for them; they can never come from him with a blessing. Your Lord would have nothing of the devils giving, Math. 4. 9, 10. And as if there were no God in Israel, why should you go to the Devil at Ekron? 2 Kin. 1. 2, 3. the God of your mercies scorns you should seek him in vain, Isa. 45. 11. 16. 19 (2.) the black Witches (so called) are (themselves) cheated by Satan, and made to believe that they are transformed into Cats, Birds, etc. all which is but a delusion, for no such transmutation can be, but either by Creation or Generation; 'tis not by the first, for there cannot be two Creators; nor by the second, for Generation must be in time, and not in an instant. Thus the Devil deludeth them with conceits, (which are plain deceits) that they are got over sea into foreign Wine-Cellars, whereas (all that time of those conceits) they are so fast asleep, that they cannot be awakened; and whatever is done, (if any thing) of that nature, 'tis all done by their Familiars: but above all, they are cheated at last (those witches) with a witness, who cannot save themselves from the stroke of Justice, by all their familiars, but are always lurched by them at length: when Witches fall into Justice's hands, than those familiars, which had (as it were) worn out their shoes in the Witches service formerly, will not now go barefoot for their help; and than it is, that the Circle of the Halter is too strong for all their spells.  
18. Yet all those cheats and deceits do spring originally from a deceitful deceiving, and a deceived heart, Isa. 44. 20. the pride of the heart deceives those Sorcerers, Wizzars, and Witches, Obad. v. 3. making them think themselves some great matter, whereas there is no such matter, but their hearts do befool them into a fools paradise, and puts such a trick upon them, as the serpent did upon Eve, Gen. 3. 13. [the serpent hath deceived me] where the same Hebrew word is used as here: a deceived heart (that so oft deceives them) may well say to them, as the heart of Apollodorus (the Tyrant) seemed to say in the boiling kettle to him, (as before) It is I that have drawn thee to all this evil. This is apparent in Simon Magus (who bewitched the Samaritans) he was bewitched (himself) with his own bewitching heart (which was in the gall of bitterness, and in the bond of iniquity, as bitter to God, as gall is to man, and in such a bond as could not be loosed) this made him think himself (basely, and blasphemously) that he was the great power of God, who was but a blab or bladder blown up (as a bubble) by the Devil, and of his own heart, Act. 8.9, 10, 11. 21. 23.   

CHAP. VI  
Of the Heart's Treachery.  
1. THough all those persons and things () be notoriously deceitful, as hath been manifested; yet the heart of Man is more deceitful than them all: the Word of God, (which is the mouth of wisdom) telleth you, that it is superlatively deceitful; the Scripture of truth, Jerem 17.9. saith, 'tis deceitful above all; it exceeds them all, not only in one or two, but in many respects, as (1.) it would put a cheat and deceit upon the highest object, even upon God himself, so far as it can: all those persons and things (aforesaid) cheats only their fellow-Creatures, but this deceitful heart would cheat God (himself) the great Creator: hence Hypocrisy is the grand cheat of the heart; wherein there is a covering of ourselves with the fig-leaves of an outward profession, as if God (who hath an allseeing eye, and is indeed [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] all-eye) could not see our nakedness through those thin cover, and as if he could not discern betwixt what we be, and what we seem to be: an Hypocrite would cousin the God of Heaven, if he could but tell how: yea, and where there is sincerity without Hypocrisy, the heart will oft falsify with God, and give him the slip in duty, starting aside like a deceitful bow, Psal. 78. 37. 57 (2.) It puts a cheat upon the noblest subject, to wit, the precious and Immortal Soul; 'tis the Apostles phrase, [deceiving our own Souls] Jam. 22.26. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] using fallacies or false syllogisms, (which hath a probable appearance of truth, yet are false both in matter and form) to deceive, as the same word is used, Col. 2. 4. since the heart hath lost its uprightness, it hath found out many (tricks, wiles, or) inventions to deceive the Soul, either by false reckoning, or by false reasoning. Now the Soul is of more worth than the whole world; as Christ (who alone) went to the price of Souls, (and therefore best knew the worth of Souls) telleth you, Matth. 16. 26. so 'tis better a whole world should be cheated, than that a precious Soul should be so.  
2. (3ly,) This is a Cheat that concerns the best, choicest, and chiefest things; 'tis no less than about life and Salvation; all the other Cheats are but petty-cheats to this. Jacob beguiled his Brother Esau of earthly blessings, but this [Jagnacob] heart, will beguile of Heavenly: Tamar beguiles Judah of external things, [his signet, bracelets, and staff,] but this would cheat you of the white-stone, wherein is written the new name, that sealing and assuring Spirit of God, Rev. 2. 17. and of that blessed bracelet of divine graces, fastened all together with the knot of Humility, as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Pet. 5. 5. signifies: yea, and of the staff of supporting grace, which upholds you in your walking in God's ways. Rachel cheated Laban of his false gods, but this you of the true one. Dalilah betrays Samson into the hands of his Temporal Enemies, that put out his eyes, made him work in a Mill, etc. these were all bodily evils only; but this betrays you into the hands of your Spiritual Enemies, would put out the eyes of your understanding, and would clap you up close prisoner to sin and Satan, the slavery whereof is abundantly worse than Sampsons' grinding in the prisonhouse. The Gibeonites deceived Joshuah for their own preservation, but the tendency of this deceit is for your own destruction: And thus it may be said of the other deceitful persons and things: your heart will cheat you in (both) natural things, (as in feeding, sleeping, etc.) and in civil things, (as in buying and bargaining) but the worst cheat of all is, in Religious things, in the matters of life and Salvation, with a bastard peace when not Married to Christ.  
3. A Woman that is not Married, may (indeed) have children, but she cannot have credit or comfort of them, because they are bastards: so the Soul (not Married to Christ) may have false joy, which is not of Christ's begetting, nor the fruit of his Spirit; there be [pareliis, or] mock-Suns, that appear in the cloud for a while, but continue not, [omnia verisimilia non sunt vera] every like is not truly the same: there be mock-graces also; Satan (God's Ape) wraps himself in samuel's Mantle. (4.) As this cheat is in the best things, so it is a cheat for the longest time, even for Eternity: time can never be recalled or redeemed, if once you be launched out into that endless Ocean, that bottomless and boundless deep of Eternity: therefore must you fear and tremble to put an everlasting cheat upon an immortal Soul, and that in a matter of eternal life and Salvation. A man may weather out the point of other temporal cheats, and in a little time recover himself, and redeem his loss again; but this Spiritual cheat is (well-nigh) irrecoverable.  
4. (5ly) 'Tis a cheating of ourselves, which is a compound of many bad Ingredients, a cheat made up of many aggravations: as (1.) 'tis contrary to the Laws of God, even his positive Law: Let no man deceive himself, 1 Cor. 3. 18. Gal. 6. 3. 7. 1 Joh. 1. 8. Jam. 1. 22. 26. 1 Cor. 6. 9 & 15. 33. Deut. 11. 16. Job 15. 31. & Revel. 3. 17. (2ly) 'tis contrary to the very law of Nature, which is always [sui conservativa] a self-preserver, and [charitas est semper à seipso] charity should always begin at home, though it should not (at any time) end at home; man needs not any positive Law or command [to love himself] and therefore God hath left none upon Record in Scripture, saying, [Man, love thyself] for 'tis supplied by the Law of nature; yet this deceiving ourselves, cancels out that very Law. (3ly.) When a man flatters himself in his own eyes, Psal. 36.2. saying, they shall find no iniquity in me, Hos. 12. 8. in so saying, and in deceiving himself, 1 Joh. 1. 8. Obad. 3. ver. Isa. 44. 20. thereby, that which should be the self-preserver, becomes the self-destroyer; if the Sentinel (that is betrusted with the watch) become (himself) treacherous, no wonder if the City or Castle be taken and ransacked by the enemy. (4ly) There is an odd kind of tameness in this self-delusion, wherein the heart deceives our own Souls; 'tis heinous enough (and we can well enough be vexed at it) to be cheated by others; but oh, how tame and patiented we can be in this cheating of ourselves! 'tis a self-pleasing evil, and a man may sink with much complacency (in himself) into the bottomless pit herein. (5ly) To be cheated in Commodities that a man is not much conversant in, is not much marvelled at; as in strange foreign drugs we may easily be deceived, and none can wonder at it; but to be cheated in things familiarly known to us, oh this is odious and abominable; insomuch, that we can readily reflect upon ourselves herein, and cry out, [oh what a fool am I to suffer myself to be thus easily befooled!] Yet this is done in self-deception, for what is a Man more familiar with, than himself? and what ought he to be more conversant withal, than with his own bosom? (6ly) To be deceived in trifles, is nothing, a man can bear it well enough; but in matters of moment (as Inheritances, the whole livelihood, etc.) this is unbearable: yet nothing is so weighty as Salvation, (that eternal Inheritance) which men commonly bear too well to be cheated out of. (7ly) Such as cheat themselves are pitied of none; all men say, they should have been wiser: so self-deceit (in matters of Salvation) is a pitiless evil; neither God, Men, nor Devils, will pity us for cheating our own Souls.  
5. (8ly) This self-deceit makes a man worse than the Devil in one respect, to wit, in being for torment at the last, and not expecting it, but blessing himself with vain hopes and expectations of better things; all which idle dreams shall certainly perish, Job 8. 13, 14. whereas the Devil is for torment, and expects it, Matth. 8. 29. [Art thou come to torment us before the time?] this is (indeed) no free confession of his Will, but 'tis extorted from him by compulsion and unavoidable necessity; the Devil might know that the Son of Man was to be the Judge of the world, (both of Men and of Devils) out of Dan. 7. 13, 14. and that himself (with his whole Kingdom of Devils) were reserved in chains until that dreadful day; and that now he is only respited, and (as it were) reprieved in respect of full torment, 2 Pet. 2. 4. Jud. v. 6. and that now he is only suffered, as a prisoner, [Non in arctâ, sed liberâ custodiâ] at large, to flutter abroad in the air, (as a Prince of the power of the air, Eph. 2. 2.) and to course about the earth, Job 1. 7. until that great day cometh, which he trembleth to think on, Jam. 2. 19 therefore such as scoff at this day, and make light of it, 2 Pet. 3. 3. 5. (with their golden dreams of a fools-paradise) makes themselves worse than the very Devils.  
6. (9) This same self-flatterer falls, in that day, under the greatest judgement, and doubtless his own misery, (for his groundless hope and vain expectation of better things) makes worse things tenfold worse when they come upon him. Alas, how will such an one be all woe begun, when he meets with the hottest Hell, whereas he blessed himself all along, that he was fairly going on towards a delightful Heaven! 'tis better for a King to dream that himself is become a beggar; for though that dream (while it lasteth) doth trouble and torment him, yet no sooner is he awakened, than his grief and conceited misery is all at an end; he findeth himself but deluded with a false dream, he is a King still, and this doth comfort him: 'tis otherwise when a miserable beggar dreams that himself is become some happy King; for though those self-pleasing thoughts do tickle his fancy for a while, yet as soon as he awaketh, his sorrow (after his false joy) returns stronger upon him than it was before: the foolish hope, and groundless confidence of the Hypocrite shall be cut off, Job. 8. 14. and that cut is a cutting & a kill cut, 'tis the worst & greatest cut in the world: every wicked man is this Hypocrite, inasmuch as he grounds his vain hope upon the general mercy of his maker, without any particular promise brought home and wrought in upon the heart, Isa. 27. 11. presumendo sperat, & sperando perit, (saith the Father) he presumptuously hopeth, and by hoping perisheth: though he cannot tell of one tear he hath shed for his sins, nor of one hour he hath spent in the mortification of his sins, yet doth he (in effect) but lay his own shadow for a bridge, and so must needs (under horrible disappointments) fall into the bottomless pit: God will reject his confidences, and he shall not prosper in them, Jer. 2. 37. false delights are always true dangers, and brings (after) real torments. (In the sixth and last place) this is the cheat of cheats, the very fountain and original of all other cheats; for nothing could deceive us, if our own hearts did not first deceive us: 'twas a good saying of Father Latimer, when he was cheated by his Chapman in buying a commodity, and was told thereof; Alas, (saith the good old Doctor) my cheating chapman hath far the worse of it; meaning thus, that if his own heart had deceived him in his fond credulity, this amounted only to an outward loss: but his chapmans' heart had worse deceived him into acts of fraudulency and cozenage, which amounted to inward guilt, and would prove a sting to his Soul.  
7. Before we come from the general to a particular discovery of the heart's deceitfulness, some general Objections against this great truth doth lie in our way; (just as Amasa's body did lie in the way of the Armies march, 2 Sam. 20. 12, 13.) which therefore must be removed out of the way, (as his body was there) that we may march forward without any Remora or obstruction.  
1. Object. The first Objection is: Methinks I hear some poor ignorant Soul say, I know no such thing by my heart, that it is such an evil treasure, or that it is so full of (both) treason and treachery.  
1. Ans. Answer the first. Come, Soul, why do you say thus? may it not be because you have not beheld the hidden man of the heart in the looking-glass of the law of liberty? you know, a man may have his face sadly smutched and besmeared with soot, and he not know it without the help of a look-ing-glass, or of the eyes of others. Alas, the spots of God's children (at the least) are upon you, Deut. 32. 5.  
2. Ans. Answer the second. If at any time you have (through grace) beheld yourself in the glass of God's word, or have been told of it by the Ministers of the Gospel; Alas, your speech bewrays you, that you have forgotten the complexion of your heart so discovered, Jam. 1. 23. 25.  
3. Ans. Answer the third. I beseech you take heed you be not of the number of those that yet know not the plague of their own hearts, 1 Kin. 8. 38. The Apostle tells you, that there be some in the world who are [past feeling] Eph. 4. 19 in some, [consuetudo peccandi tollit sensum peccati] custom in sinning takes away all sense of sin, whereby the heart contracts a k●nd of hoof and hardness upon it; and the same Apostle tells you of some that have cauterised Consciences, 1 Tim. 4.2. that, like those Devils, (Matt. 8. 29.) will have nothing to do with Christ, (and their own hearts) as loath to be tormented before the time: this is [non pax, sed stupor] not any true peace, but a sottish stupefaction; a man that is sick unto death, yet if insensible of his sickness, 'tis a sure indication of death's approaching.  
4. Ans. Answer the fourth. Take heed (likewise) that you be not one of Solomon's credulous fools, to trust too much in the goodness of your own heart, Prov. 28. 26. This is, not only to be a fool, but also to be a proud fool, not unlike Homer's Ajax, that acknowledged no other God but his own Sword. Alas, this trusting in your own heart, is no better than [Autotheism, which is as bad as Atheism, or Polytheism] a becoming no less than a God to yourself, (according to Satan's early insinuation, Gen. 3. 5.) a falling down to worship yourself, which is no better than if you worshipped many gods, or no God at all: oh do not thus sacrifice to your own net, Hab. 1. 16. Prov. 3. 5.  
5. Ans. Answer the fifth. You must remember, that the heart is both a dark and a deep place, so not easily discovered in all the disorders of it: 'tis called [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 2 Pet. 1. 19 an obscure, squalid, and filthy place, (for filthiness is mostly found in dark places) and 'tis called a deep heart, Psal. 64. 6. and therefore not easily sounded (as the deep sea) by many fathoms: look as in your house (or chamber) though all the furniture thereof be misplaced and out of order, yet during the darkness of the night none of this is discerned, but the morning-light (springing into the room) manifests all: even so while you are darkness (it self) Eph. 5. 8. Act. 26. 18. you know not what is out of order in you; but when the blessed daystar (Christ Jesus, Revel. 22. 16.) arises in your hearts, than the disorders of your heart are discovered.  
9 The second Objection to be answered and removed (thereby) out of the way, is this: Another ignorant Soul may say, although it be true that some other men's hearts be thus treacherous and deceitful, yet mine is not so, but I find by experience, that 'tis an honest heart that is willing to pay every one their due, and is not so bad as is here declared.  
1. Ans. Answer the first. You must know that it favours too much of the proud Pharisee, Luke 18. 11. to say, I am not as other men; do not you know that God hath fashioned all men's hearts alike, Psal. 33. 15. and that as in water face answereth to face, so the heart of man to man, Prov. 27. 19 whole evil is in man, and whole man is in evil, and by nature there is never a better in whole mankind: oh consider, was it David's experience and exercise, (who cried, Lord, incline my heart, and unite my heart, and quicken my heart, etc.) to bewail a naughty heart? was it solomon's, and Jeremyes, and Paul's, and whose not, to cry out of a wicked and of a wretched heart? And shall you plead exemption from such an epidemical evil? the pride of your heart deceives you, Obad. v. 3.  
10. 2. Ans. Answer the second. It may be you were never yet led into such temptation, as to draw out your corruption; when those two meet together, then is your danger of a fall: Hazael had as good an opinion of himself (as you can have of yourself) when he said to the Prophet, [Am I a dag, that I should do so and so?] 2 King 8. 13. He had a reverend respect to the Lords Prophet, and thought also that no Rational creature could possibly commit such barbarous, brutish, and inhuman Cruelties, such as he judged far fit to be done by some savage and ravenous beast, rather than by any reasonable creature, much less by himself; [but what, is thy servant a dog?] so cursed and so cruel, as to tear out men's entrails, and devour them, like a dog? Hazael could not imagine himself so notoriously bad and base, as he after proved to be: He professes himself here a Servant to God's Prophet (crying out, as it were, Oh, be it far from me to commit such Villainy, as the tearing in pieces young Children like a dog) and yet in his practice afterwards, he became a bloody Butcher to God's people. Alas, no man knows the depths of Satan, that lurks in the corners of their own deep hearts: Little did Bishop Bonner imagine (while he was the Lord Cromwel's Favourite (in Henry the 8th's time) and promised to further the knowledge of the Holy Scriptures, as much as his Predecessor had hindered it) that ever he should prove such a common Cutthroat and General Slaughter-slave, (as one, in a Letter to him, styled him) to all the Bishops of England: And as little did this Hazael think it of himself, until Honours changed his Manners (which rarely happens for the better) and until Satan's temptation and his own (unthought-of) corruption met together to engender all these unparallelled Villainies, when he came to be King.  
11. There is a [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] or a common Seed-plot of sin in every man: there wants nothing but the warmth and watering of the Devil's Temptations to make it bud, Ezek. 7.10. Who would ever have suspected such monsters to lurk in such holy bosoms, as Surfeiting and Drunkenness, etc. which Christ cautions his own Disciples of, Luke 21. 34. Corruption in the best will have some out-bursts. Hence blessed Paul saw cause enough (undoubtedly) to admonish such a pure soul and mortified a man as young Timothy was (being under many Infirmities, 1 Tim. 5. 23.) That he might flee youthful Lusts, 2 Tim. 2. 22. and Exhort the younger women with chastity, 1 Tim. 5. 2. Intimating thereby, that while he was exhorting them to Chastity, some unchaste motion might steal upon his own heart at unawares; well knowing, that the naughty nature in the best of fallen Mankind, will have its flurts and flings out at some time or other, through the Devil's instigations; yea and though there were no Devil to tempt man, yet a base heart would supply the place of a busy Devil, and act the Tempter's part against itself; It would have a supply of wickedness (as a Serpent hath of poison) from itself.  
12. Answ. the third. It may be (likewise) that your corruption is in chains, and under restraint, as it was with Abimelech, Gen. 20. 6. It was not the King (there) that restrained himself from offering wrong to beautiful Sarah, but 'tis expressly said, that it was God who restrained him, vers. 3. 17. either by Sickness, whereof he should have died (as God threatened him) had he not restored her to her husband without injuring her, or by the restraint of a natural Conscience, which is a gift that God gives to men, yea to the rebellious also, that the Lord God might dwell among them, (to wit, in his Worship and Ordinances) Psal. 68 18. without which Restraining Grace, Religion would never be suffered (by wicked men) to be in the world, neither could there be upholden any Commonwealth or Society among men without it: hence it appears that the corruption of your heart is but like a Wolf in chains; your naughty nature may be chained up from evil, when it is not changed (yet) into good; notwithstanding this, you may be but as a tame Devil, or (at least) but as an unclean Hog (only) in a clean place, where you cannot (with the Swine) wallow in the mire of wickedness: but if ever God let you lose (by giving you the reins of your own unruly corruptions, and by yielding you up to your own vile affections, as Rom. 1. 24, 26.) you will not stick at any sin, but run into all excess of riot with others in the world, (as 1 Pet. 4.4.) and be as vile as the vilest: David felt the transgressions of the wicked working and speaking (even) in his own heart, Psal. 36. 1.  
13. Answer. The 4th Answ. And whereas you say, that you have an honest heart, paying each their own; you must know, that you may be a good Second-Table-man in Righteousness, while you are but a bad First-Table-man in Holiness: You may give man his due, yet rob God of his due, Mal. 3. 8. As you must not break the Commandments against your Creed, (by professing an holy Faith, yet practising an unholy Life;) so neither may you break one of the Tables (of the Decalogue) against the other, by your resting in a Righteousness to man only, and (the mean while) rejecting all true and due Holiness to God; this is not dividing aright for God, which is supposed to be Cain's sin in his unrespected Sacrifice. An honest and a good heart will give God his due, as well as Man his.  
14. The Third Objection is, A third poor ignorant Soul may say thus, (or one and the same Soul may make all these three Objections) I know not the Characters of a self-deceiving heart, and therefore do I think mine own heart to be an honest heart, that cheats me not.  
In Answer thereunto you must know, there be four principal Characters (though many more might be named) of a self-deceiving heart; As 1. a Silent. 2. A Brawny. 3. An Untractble. And 4. an Unstable or Unconstant Heart.  
(1.) A Silent Heart is always to be suspected for a self-deceiving Heart; the Spirit of Man is an active lively thing, and therefore it is called (in the Hebrew) Ruach, which signifies the Wind, (a thing that is always in motion, yea Audible, though not Visible). Now if this Spirit grow senseless, stupid, and silent (never examining comers in, or goers out of the heart) 'tis become naughty and self-deceiving; this Candle of the Lord in you (as your Spirit is called, Prov. 20. 27.) should examine (as the Sentinel upon the Watch) all comers and goers, crying, (ever and anon) Who comes there? and Who goes there? And as Joshuah did to the man, Josh. 5. 13. Who art thou for? Art thou for us, or for our Adversaries? If your heart be silent herein, and say nothing in such Christian Examinations, than such a [Traveller] as came to David's heart, 2 Sam. 12. 4. may be welcome to your heart. Mariners do say, there be more Ships cast away in Calms upon Quicksands, etc. than in Storms upon Splitting Rocks. If Despair (with Saul) hath slain its thousands, sure I am, Presumption (with David) hath killed its ten thousands. If a Spiritual Calm or slumber be upon you, than you cannot cry out, Who comes there, etc. The Philistims may be upon you, and you know it not.  
▪ 2.) A brawny heart (that hath lost its Tenderness) is a Self-deceiving Heart: Josiah 's heart was tender, 2 King. 22. 19 this pleased God well; and so was David's, when it smote him for cutting off Saul's lap, 1 Sam. 24. 5. But how had he lost his Tenderness, when his heart did not smite him for cutting off Uriah 's life, etc. One of a tender Constitution cannot endure the least cold wind to blow upon him, but must have all Windows and Doors close shut, to secure his tender body: Oh that you were as wise for your Soul (as he is for his Body) in shutting all close, that not the least cold Air of sin may come unto it: If your heart be not ever suggesting duty, or humbling for neglect, it deceives you.  
15. (3.) An untractable heart, (such as will not be handled, nor come to hand in a parley) is a self-deceiving heart: David bids you common with your own heart, Psal. 4. 4. and you should call your faithless heart to a faithful account duly and daily, and you should view your works everyday, (as the Lord your God did his, all the six days of the Creation, Gen. 1.) and happy is that Soul that finds them good, (though not (very) good, as God did his works) in a serious Selfreflection; but if your heart fly from you, and will not commune with you, saying, Oh what have I done? Jerem. 8. 6. 'tis a self-deceiving heart. David prayed, Lord incline and unite my untractable heart; your windows should be as those of the Temple, 1 Kin. 6. 4. broad inward, to give more light inwardly. (4.) An unstable heart is a self-deceiving heart, if it will not stand at the mark till your parley (with it) be brought to some blessed issue, Jam. 1. 8. halting betwixt two; and is as much for Baal as for God, as much for sin as for Christ, so is but (with Agrippa) almost a Christian: this half-parlying (in self-tryal) undoes thousands, whose hearts are unstable in it; 'tis the work of the Spirit to bind the heart, (as Psal. 118. 27.) and to convince throughly of the state either of sin or grace: without this, your heart will slip you in self-examination, which is as the rubbing of your eyes to see better where you are, and what you are doing.   

CHAP. VII.  
Of the Heart's Treachery in prosperity.  
1. NOw come we to a more particular discovery of the heart's treachery, and that in two grand respects, (1.) In respect of your state and condition in this lower World; and (2.) in respect of your various actions, in order both to this and to a better world. First of the first, to wit, your state and condition in this world, which is twofold, 1. a Temporal, 2ly. a Spiritual state; in both which your heart may deceive you, if you do not take heed to it, to keep it with all keep, Prov. 4. 23. Now 1. of the Temporal state, which is twofold; 1. the state of prosperity, 2. the state of adversity: first of the first of these, to wit, the state of Prosperity: 1. Of the Malady. 2. Of the Remedy. 1. The Malady, wherein the deceit of the heart is discovered in sundry particulars; as the first Discovery is: Your deceitful heart may carry your soul (at some times) further off from God thereby; just as the Moon, which, the more Light she receives from the Sun of the firmament, goes the further off from him; and sometimes (when she is in the full) the shadow of the Earth doth interpose itself, and so eclipses and darkens her: even so man is as the Moon in the full (having fullness of all things) this oftentimes sets his Soul further off from Christ, the sun of righteousness, Mal. 4. 2. for Fullness and Pride, or Haughtiness, are coupled together as the Cause and the Effect, Ezek. 16. 49, 50. Fullness brings forth Haughtiness, which is both the hate of Heaven, and the gate to Hell, yea the very first firebrand that set Sodom on fire: That Pride is the product of Prosperity, appeareth from Psal. 73. 5, 6. Job 15. 25, 26, 27. and 1 Tim. 6. 17. And proud man (made so by Prosperity) God beholdeth afar off, Psal. 138. 6. They are got a great way from God, he drives them (as the Chaldee Paraphrase there signifies) afar off from Heaven (as disdaining to come near such loathsome Lepers) and thrusts them down as low as to Hell at last: How oft also doth the interposition of earthly enjoyments (which is but a shadow) eclipse and darken the Soul of man God-ward?  
2. The second Discovery is: In Prosperity the Soul of man is very prone to forget both his Mercies, and the God of his mercies; for, Fullness breeds Forgetfulness, Deut. 32. 15. and Saturity brings forth Security.  
Luxuriant animi rebus plerunque seoundis;  
Nec facilè est aequâ commoda ment pati.  
Mercy is many times but a nine days wonder, and 'tis hard for (even) the choicest Soul to keep the sense of a mercy (for any considerable time) warm upon the heart: whereas, we should keep the lovingkindness of God in everlasting remembrance; but alas, it is with us, as it is with children, eaten bread is soon forgotten, our luxuriant and wanton minds, soon forget Divine favours, as Psal. 106. 13. [they hasted, they forgot, Hebr.] which is a great aggravation: forgetfulness should (indeed) be a grave, wherein we ought to bury the Injuries done to us by Man, but not any of the loving kindnesses done to us by God, Psal. 103. 2.  
The best use of a bad Memory, is to forget Injuries from man; but to forget the Benefits of God, is gross Ingratitude: David felt some dulness and drowziness in this respect, and he therefore rouseth up his own Soul to this Remembring-work. Oh, where is the man, the woman, that hath their hearts as much affected with Mercies, and that praises God as fervently for them, when they are stolen and old Mercies, as while they are fresh and new, and but lately received!  
3. The third Discovery is, In Prosperity the Soul of man is more prone to be corrupted, and to contract the scum of filthiness; like the standing pool, that will in process of time stink of itself, when running waters do retain their own native sweetness: 'Twas Fullness that bred filthiness in Israel (as well as forgetfulness) Jen. 5.7. It breeds this latter in good men, but the former always in bad men: Cores and Bacchus are great friends to Venus, etc. Those worshippers of Baal-peor first eat and drank, and then risen up to play, to wit, with their Midianitish Mistresses, 1 Cor. 10.7. Num. 25. 3. 18. If Moab be not poured from vessel to vessel, he will settle upon his lees, his taste remaineth in him, and his scent is not changed, Jerem. 48. 11, 12. he hath had no changes, therefore he feareth not God, Psal. 55. 19 and the prosperity of fools destroys them, Proverb. 1. 32. the Sunshine thereof doth but ripen them for destruction. Bernard calls Prosperity [Misericordiam omni indignatione crudellorem.] Mercy (given in wrath) hath abundance of wrath in it, and he had no mind to any such Mercy: David carried it better when he watered his bed with tears, in the time of his persecution, Psal. 6. 6. than he did when he washed his steps with butter (as Job 29. 6.) in the day of his prosperity. Israel had strong Espousal-loves to God, while they followed him in a land that was not sown, Jerem. 2.2. 'Twas not so well with them, when they came to rest in a Land that flowed with Milk and Honey, Deut. 32. 15. Prosperity is too strong Wine for some weak Brains; and therefore 'tis supposed that Elishah must have a double portion (to that of Elijah) for he must be in favour with Kings, and great at Court, etc. which things are very hard to bear with an holy frame of heart, 2 Kin. 2.9.  
4. The fourth Discovery is, The Soul of man is soon overcharged in Prosperity, Luke 21. 34. Christ (himself) gives this caution to his own dear Disciples, well knowing that the standing (of the best of fallen Mankind) is but a slippery standing, and a very little thing will over-charge and overturn them. If this might befall those green trees, what can dry trees (such as we are) expect? Small Vessels cannot carry great Sails, but be in danger of over-whelming; neither is every little boat fit to launch out into the wide Ocean of worldly Felicity. There is (truly) danger to be without danger; and Christ's Lambs mostly thrive best upon short (not overgrown) Pastures: The intoxicating Cup of Pomp and Prosperity did hurt (even holy David (2 Sam. 11. 1. 11.) and godly Hezekiah (2 Chron. 32. 31.) when overcharged with it.  
Alas, what are the best when left to themselves, and in the counsel of their own hands and hearts? good David did that bad act at that time, which he would not have done in saul's time, and which Vriah (one of his worthies) would not do in his time: the best are too apt to furfeit of too much of the world; abundance of the things of this life, is like fish that is full of bones, which while Children eat too greedily, they are in danger of choking with it.  
5. The fifth Discovery is, The Soul of man is more exposed to the temptations of Satan in Prosperity than in Adversity; 'tis said that Neptune kills more by Calms upon Sands, than by Storms upon Rocks: And yet Sea-room here is your danger, unless (with blessed Paul) you have learned to abound, as well as to be in want, Phil. 4. 12, 13. for then is the Soul most secure, and lest stands upon its watch (as at other times) yea, and is the greatest object of Satan's malice. Oh how maliciously did the devil say to God, [Doth Job serve God for nought? hast thou not blest him with all Prosperity? Job 1. 9, 10.] God delighteth in the prosperity of his servants, Psal▪ 35. 27. But Satan stomaches it exceedingly, and therefore speaks angrily to God, that Joh might serve God well enough for such price and pay, and that he (himself) could find never a gap in the hedge (of Divine Protection) that was round about him and his; he could make never a breach, which he would gladly have done: But if you neglect your watch never so little in your Prosperity (as you will be very prone to do) then breaks in your Adversary, and comes over the gap to spoil you. Ambrose elegantly illustrates this truth by the Oyster, which, while she is tossed and turmoiled by (her Enemy) the Crab in the salt-waters, keeps her shells so close together, that she secures herself from all danger of being (then) devoured; but when she lies securely upon the shore without fear of her foe, she opens herself (then) to the warm Sun; which while she is in doing, then cometh the Crab, and puts a stone between the lips of her shells, thrusts in her Claws, and easily, (as well as safely) draws out the fish: even so, the Soul, that is tossed to and fro by the crabbed adversary, upon the brinish waters of affliction, shuts up the heart and mouth close for fear of offending, Psal. 39 1, 2. but in the sunshine of peace and prosperity, the heart opens, and is without a covering; then the Spiritual adversary finds free passage, entrance, and entertainment.  
6. The sixth discovery is, the Soul of man is prone in prosperity to grow lazy in its devotion: The warmest Prayers are ever in the winter of adversity, Hos. 5. 15. Isa. 26. 16. Summer-prayers are but yawning, perfunctory, and superficial devotion, not poured out with connatural violence: The Kingdom of Heaven is not stormed.  
The Jews in their Ceiled houses, were regardless of the House of prayer, Hagg. 1. 4. as their beds were too soft, so their hearts were too hard for any due devotion; but Prayer is mostly the Daughter of Calamity, as it is the Mother of Comfort. Affliction exciteth Devotion, as a pair of bellows blows up the fire: Christ in his Agony prayed more earnestly, Luk. 22. 44. And Martha (with her Sister Mary) sent Messengers to Jesus, when their Brother [Lazarus] was visited with sickness, Joh. 11. 3. Thus also under God's Visitations we do mostly visit God, in sending our Messengers of continued groans and earnest Prayers to him, whom we much neglect in our prosperity; and therefore how justly may God say to us, as Jephthah said to his Countrymen, [Do ye now come to me in your distress?] when in your prosperity ye said to me [Depart from us] Judg. 11. 2. 7. God may say as much to most of us, who seldom seek to him, before plain need drives us.  
7. Having first discovered the Malady, the second work is a word of the Remedy, in some following Rules and Directions, as special helps against the heart's treachery, in a time of prosperity: 1. Direction is, in prosperity you must (with holy Job) greatly fear adversity, Job. 3. 25. for God (saith Solomon) hath set the one over against the other, Eccles. 7. 14. he hath set them (as it were) in Aequilibrio, in an equal balance; the one is up at one time, and the other at another time: there is a vicissitude of all created beings; there is foul weather, as well as fair; night as well as day; and Winter as well as Summer: You must expect Sickness, as well as enjoy Health, and Adversity as well as Prosperity: You may not say with David, [My mountain is so strong I shall never be moved,] Psal. 30. 6. for even the strongest mountains melt at God's presence, Judg. 5. 5. Psal. 114. 3, 4, 6, 7. either when God shows you the presence of his anger, or only hides from you the presence of his favour: God goes (as it were) in a circle with David in that 30th Psalm, and the various Providences that he was (at several times) under, made (as it were) a piece of chequered work, the black of Misery, as well as the white of Mercy. There is no man, no thing, that can say [I am] but God, whose Name it is, Exod. 3. 14. and who only is Unchangeable, Hebr. 13. 8. If God find that Prosperity makes us too light and frothy in his balance, than (as there is need) he makes us heavy with Affliction, 1 Pet. 1. 6.  
8. The second Direction is, Be sure that in your Prosperity you forget not divine Threaten, as you are apt in your Adversity to forget divine Promises. As the higher that the River riseth, the higher doth rise the Boat that swims in it: So the Mind of man (as the Boat) is apt to be lifted up with an high and prosperous estate, as Obad. 3. Hab. 2. 4. (whereas in Prosperity you should ever have your Mind below your Means, and in Adversity above them.) Now there is no better way to keep down the Mind below the Means, than by making a believing Use of Divine Threaten, which shall certainly come to pass: It cannot be otherwise but your heart will be lifted up above your brethren (as Deut. 17. 20.) in prosperity, unless you be preserved from it by believing that God is as certain in accomplishing his Threaten, as he is in fulfilling his Promises: If you take the Jewels of his Mercies, and make Idols of them (as Israel did in the Wilderness, Exod. 32. 2, 3, 4.) or if you abuse any of his Corn or his Wine, or any of his Flax or his Wool, (as Israel did in Canaan, Hos. 2. 8, 9) you must know, that God will not take it well at your hands; no, he hath threatened there to take them from you; you shall no longer be trusted (as a Steward) with them.  
9 The third Direction or help is, Look upon Prosperity as harder to bear with an holy frame of heart, than is Adversity: But when Pharaoh saw there was respite, he hardened his heart, Exo. 8.15. If you be Prosperity-proof (as the Walls of some Castles are said to be Cannon-proof, and the Armour of some Captains is said to be Musquet-proof) than you need not fear Adversity: If Adversity hath (in all) killed its Thousands, sure I am, Prosperity hath killed its ten Thousands: [Nulla Infoelicitas frangit, quem nulla Foelicitas corrumpit] No Adversity can break him, whom no Prosperity can corrupt: Through peace (and prosperity) Satan destroyeth many, Dan. 8. 25. as the Grecians did Troy with their peaceable pretences of entertaining the Trojan horse: The same Manna melted by the heat of the Sun, which otherwise would endure to be baked in an Oven-fire: Take heed that the warm Sunshine of prosperity melt not away your very seeming to be religious, Jam. 1. 26. and you become only as the Morning-dew, Hos. 6. 4. when the hot-fire of persecution does not shrink you in: Luther uses this Proverb, [Bonos far dies, ossa requirit valde robusta;] the sense whereof is, It requires more strength to carry well under good, than under evil days: Travellers cast stones at laden, not at fruitless trees. So doth Satan, Job 1.2.7.  
10. The fourth Help or direction is, In Prosperity be joyful, to wit, in God and Godliness, Eccles. 7. 14. [beiom tobah heieh betob,] In a good day be you in good, Hebr. which implies, You must (1) be in a good frame: (2) Take a good course: And (3) be of good cheer, or be joyful, Delighting yourself in God's great goodness to you, Neh. 9 25. You must look beyond Mercies, at the God of your Mercies, and be both thankful to him, and joyful in him; Let him that rejoiceth, rejoice in the Lord, 1 Cor. 1. 31. Jer. 9 23. Psal. 33.1. Phil. 3.1. and 4. 4. Zech. 10. 7. Isal. 41. 16. If you be in such a good frame, and (breaking off sinful courses) you take a good course (to wit, to be fruitful, Acts 9 31.) this may lengthen out your tranquillity, Dan. 4. 27. If you serve your God in the abundance of all things, Deut. 28.47. The more Wages God gives you, the more Work he expects from you: For Solomon's Altar was four times as big as that of Moses, and Ezekiel's Temple was ten times as big as that of Solomon's; to teach you, that where God gives much, he also expects much. The better man you are in your Temporal estate, the better man you should be in your Spiritual too. If you fail herein, God may Curse your blessings, Malac. 2. 2. and blast your hopes, making you ashamed of your revenues, through his fierce anger, Jerem. 12. 13. causing you to know the worth of Mercy, by the want of it; yea and destroying you, after he hath done you good, Josh. 24. 20.  
11. The fifth Help and Direction is, Put your whole trust in God, (and not any part of your trust in uncertain Riches, Mark 10. 24.) in the day of your Prosperity; this is harder to do, than in the day of Adversity: For most rich men think themselves simply the safer and the better by their Riches, and so make their Gold (as it were) their God, and have a kind of Confidence and Hope in them, Job 31.24, 25. While the Mammonist saith to his Gold, [Thou art my confidence] he (as it were) bows the knee (at least of his heart) and worships before his golden god, saying to it, If thou fail me, I must needs perish; this the Apostle expounds, calling it a trusting in uncertain Riches, 1 Tim. 6. 17. which is (plainly) a Creature-confidence, and no better than flat Idolatry, Col. 3.5. and spiritual Adultery, Jam. 4.4. yea and enmity with God, in a sense both active and passive; for it maketh a man (or this Mammonist) in his own person actually to hate God, and (reciprocally) to be hated by God, for so doing: Now, who would buy Gold at so dear a rate? Upon this account 'tis harder to trust God in prosperity, than in Adversity; for in the former the creature interposeth betwixt God and you, and therein you are apt to stay and stick fast, and to go no further; whereby your trust in God is eclipsed, as the Moon is by the Interposition of the shadow of the Earth, and the Sun is by the Interposition of the body of the Moon 'twixt us and him: in the first, God's goodness (only) draws you; but in the second your own Necessity drives you to God.  
12. The sixth and last Direction is, Look upon all your Plenty and Prosperity (that you do enjoy) with no other than a Pilgrim's eye, and use all with no other than with a Pilgrim's heart: This David did, acknowledging himself but a Stranger and a Sojourner (even in the best and most flourishing estate that ever he was in) 1 Chron. 29.15. looking through all his Riches and Honours, at God the giver of them, ver. 12. Who giveth all things richly to enjoy, 1 Tim. 6.17, 18, 19 Prov. 10. 22. Psal. 75. 6, 7. and therefore hath a Right and Sovereignty to take from you (at pleasure,) as well as to give to you, Job 1. 21. You must (both) use and lose all with a God-blessing heart, knowing that Pilgrims are subject to many miseries and molestations, both Satanical and secular; and that the property (of all) is God's, even while the possession is yours. This the Patriarches acknowledged, Gen. 47. 9 Hebr. 11. 13. and the Apostles, Hebr. 13. 14. and Prophets, Psal. 39 12.   

CHAP. VIII.  
Of the Heart's Treachery in Adversity.  
1. THe second Temporal state (wherein the Treachery of the Heart is discovered also) is, The state of Adversity, which is a state that knocks at every man's door (less or more) for man bears misery in his very name: There be four Hebrew names for Man usually mentioned in the holy Scriptures, and these are [Is, Enosh, Gheber, and Adam;] and of these four, there be three of them that do carry Misery in their very sense and signification: So that 'tis three to one against every man, but he shall have his Adversity, or (as the word imports) something to be against him in one kind or another, if yet he say not with old Jacob, [All these things are against me,] Gen. 42. 36. The first name of Man in Hebrew is [Is,] so named [à sonitu] from sound or noise: for Man comes into the world crying, and goes out of the world groaning; and all the time betwixt those two extremes, or [Termini à quo & ad quem] the first term of birth, and the last term of death, Man is no more than a sound or noise, while he is acting his part upon the stage of the world (whether it be a public or private part) all that time of his appearing upon that stage, he (indeed) may make some noise (less or more, in his place or station; but when the time of his disappearing cometh (to wit, the day of his dying, as 1 Sam. 26. 10.) then all his noise is at an end.  
2. The second name in Hebrew for Man is [Enosh,] which hath two significations; first it signifies Misery, or Calamity, as if Man (in the fallen estate) were made up of nothing else, but of Sin and Misery: Secondly, it signifies (as some render it) Oblivion, as if Man (because of his misery) were scarce worthy to be taken notice of, or remembered, Deut. 25.19. and 32.26. Job 18. 17. Psal. 34. 16. Eccles. 9 15.  
The third Hebrew name for Man is [Gheber] Lamen. 3. 1. I am the [Gheber] or man, that hath seen affliction; though the word (indeed) doth signify [great, or a great man] yet not so great, as to be beyond or above the touch (yea the churlish touch) of trouble: No man was ever (yet) found in the world, either so good or so great, as to be raised (either by his goodness or greatness) above the reach of Adversity.  
The fourth Hebrew name for Man is [Adam] which signifies [earthly;] which plainly intimates, that suppose a Man (a son of Adam) do grow great in the world, yet cannot he continue long in that greatness, because he is earth, He is of the earth, earthly, Joh. 3. 31. and he is of the earth, earthy, 1 Cor. 15. 47. Dust he is, and unto dust he must return, Eccles. 12. 7. And (possibly) his return may be like that Return in the term of Law (called Returna brevi) a very short return, God knows how soon, how suddenly: All Adam is all Abel, (as the Original runs elegantly) Psal. 39.5. in his best estate is all over vanity; or Adam is Abel's mate, Psal. 144. 3, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Soul and Soil; a puff of wind is his breath, and but a bag of dust is his body, Jam. 4.14. a mere flash, and a curious well-drawn Picture of Nothing.  
1. Of the Malady. 2. Of the Remedy. First, the Malady.  
3. The Deceitfulness of the Heart in this state of Adversity, is discovered in the many branches thereof; as first, 'tis discovered by man's dulness to understand the mind of God in his Afflictions, or the spring and original of them from whence they come, whether from chance, or from God: God commands man [to hear the rod, and who hath appointed it,] Micah 6. 8. But alas, man is exceeding dull and deaf to hear the voice of the rod, or the voice of God in the rod: God speaks [once and twice, and man perceives it not,] Job 33. 14. Herein Job (himself) was puzzled and at a nonplus, when he cried to God, [Show me wherefore thou contendest with me,] Job 10. 2. Those reflect acts of the inner man, come hardly off with the heart of man; blind and dumb crosses (such as we know not what they point at, and speak to us, nor from whence they come) are never good: as in ascribing them to chance, as if things were of themselves, and fall out well or ill of themselves, and the hand of the great God were in none of them. The Pagan Philistims consult with their Diviners about the causes of their Afflictions, 1 Sam. 6. 2. (When the hand of the Lord was heavy upon them, 1 Sam. 5. 6. 9) not knowing whether to ascribe them to Chance, or to divine Providence, vers. 9 If you at any time harp upon this string of Hap and Chance, (in the mean while, if not denying, yet (at least) doubting of God's all-ordering Providence) your heart doth deceive you. The Rabbins say, when Jeroboam's hand was withered up, 1 Kin. 13.4. that his lying Prophets told the King, It was but a chance that had happened to him; and thereby they withheld him from thinking upon God, who had smitten him; and from reflecting upon himself and his sin, which was the procuring cause of that Judgement of God. Still Satan and your own subtle heart will be suggesting to you, that crosses are but common events, and such as had a time to come in, and must have a time to go in; whereas nothing comes to pass in all the world, but by God's appointment, Amos 3. 6. Matth. 10. 30, etc.  
4. The second Discovery of the Heart's deceitfulness in Adversity is, in ascribing your Afflictions to Fortune, which is worse than that of the Philistims (aforesaid) of ascribing that which is called The hand of the Lord, (1 Sam. 5. 6-9.) unto chance, 1 Sam. 6. 9 For Chance is a Scripture-word, Eccles. 9 11. Luke 10. 31. And 'tis said, Ruth 2. 3. that her hap happened (Hebr.) to light in Boaz's field; this was a mere chance in respect of Ruth, (who, being a stranger, knew not whose field it was,) yet was it ordered by a sweet and secret Providence of God, in order to her Marriage to Boaz afterwards. That which is to us but casual and contingent, is yet by God Almighty both fore-appointed and effected: That which is Casualty to man, is no other than Counsel to God; and what is Chance to the ignorant man, is no less than [the Lord] to religious Job, chap. 1. 21. [The Lord giveth and taketh.] All Chances and Changes are as much in God's hand, as is Time itself, Psal. 31. 15. Psal. 91. 10. [No evil shall chance unto thee.] So this Chance may be understood in a way of subservieney and subordination to God's Providence: Yet to ascribe evil to Fortune, is far worse; as if she were a Goddess, and ordered all things both good and evil. We do not find that the very Philistims (in the place before-quoted) while they dreamt of a Chance, did worship this Fortune as a Goddess. Neither was she ever held to be so, (Hesiod mentions her not in his Theogonia) till Homer made her so, giving her a Sovereignty over all humane Affairs; and the succeeding Poets (that are said to lick up his Spewing) say, [Sed te Nos facimus Fortuna Deam, coelóque locamus.] Juvenal. Satyr. 10.  
5. The third Discovery is, Your heart will deceive you, in making you to look more at the stroke that is given you, than at God who strikes it. Not much unlike the Dog that runs at the stone which is thrown at him, but minds not the hand that throws it: Oh! how prone is poor man to snarl at, and quarrel with that trial and trouble (that is sent to afflict him,) saying to it, Art thou come to torment me before the time, (as Matth. 8. 29.) and many times may curse it; whereas he should (chief) curse his Sin, which is the procuring cause of his Misery. You may poor too much upon the matter of your Affliction, and too little upon (both) the Procuring and the Efficient Cause thereof; your own sin is the former that sends for it, and God's Justice (against your sin) is the latter that sends it: Hence it is, that we cannot say to our affliction, as Laban said to Abraham's servant, [Come in, thou blessed of the Lord, thou art welcome,] Gen. 24. 31. Thou art God's Angel, or Messenger, (wherefore standest thou without?) I know that when thou hast delivered thy Message, and done thy Errand, thou wilt be gone, and stay no longer; and though thou be like a froward Guest at an Inn (that is displeasing enough while he stays there) yet pays nobly for all at parting: may you be but able to do thus, than you [Accept] of the punishment of your Iniquity, as God saith, Levit. 26. 41. then do you kiss the Rod, yea and the Hand (too) that lays it on; As the Scholar (on his Deathbed) did his Master's hand, crying, [Istae manus me ad Paradisum portant,] Those very hands (that have given me blessed correction) helps me to Heaven. Your heart will deceive you, if you look not beyond your Affliction, at God's faithfulness in your Affliction, saying with David, [I know, that out of thy very faithfulness, O Lord, thou hast afflicted me,] Psal. 119.75. as if he had said, Lord, thou hadst not been faithful to my Soul, without afflicting my Body.  
6. To ascribe any thing (whether good or evil) to fortune, is the grand overthrow of all true Piety, as it is an Atheistical debasing of Divine Providence: Cicero (himself) acknowledges, that it was ignorance of the Causes of things, that brought in the names of Nature, Chance, and Fortune; as if all things were either from themselves (which is called Nature or Chance) or only so disposed by Fortune, (this fictitious goddess) and not by the true God, that order all, from the highest Angels to the lowest worms. Augustine argues excellently; How can this goddess [Fortune] be sometimes good, and sometimes evil? Is it (saith he) because when she is evil, she is no more a Goddess, but is turned suddenly into a malignant Devil? De Civitat. Dei, lib. 4. cap. 18.  
Sir Walter Raleigh calleth Fortune, the God of Fools; a Goddess which is most reverenced (when good) but most reviled (when bad) of all other Poetical Gods or Goddesses: though Hesiod (who told the birth and beginning of all those counterfeit Deities) hath not a word of Fortune; yet after Homer had made her the Daughter of Oceanus, or of the Sea (as if she had her Ebb and Flow like it) she grew so great with the blind world, as to be accounted Omnipotent; insomuch as all the concerns of Men (even from the highest Prince, down to the lowest Peasant) were but [Fortunae ludus & ludibria] the very sport and pastime of Fortune, tossing them like a Tennis-ball up and down, hither and thither at her pleasure; abasing Wisdom, by making the possessors of it miserable; and advancing Folly, (for, Fortuna favet fatuis, Fortune favours fools) by making the owners of it prosperous and successful. This made the great (but ignorant) Demetrius cry out, Oh Fortune, thou hast exalted me, and thou (the same) now goest about to destroy me, A●rel. Vict. de Pertinace. Yet among all the Philosophers, I find Plato most Divine in this point, saying, Nothing ever came to pass under the Sun, whereof there was not a just preceding Cause.  
7. But Philip M●lancton saith more plainly, [Quod Poetae Fortunam, id nos Deum appellamus] that which the Heathen Poets call Fortune, we know 'tis no other than God and his Providence, as Exod. 21. 13. [God hath delivered him into his hands,] that is, Divine Providence gives up some men to be slain, for some secret sin, (neither repent of, nor punished by the Magistrate) by some extraordinary casualty: the Hebrews therefore use the name of God, where others use Fortune, because what men think to be done by Fortune, is indeed done by the Providence of God: though a man be killed at unawares, as Deut. 19 5. or by an error or mistake, Numb. 35. 11. yet it is God's Providence that it should be so; for he is the Lord of our lives, and we are guilty of death by sin, Rom. 6. 23. whereby we make frequent forfeitures of our lives; and 'tis therefore the Lords great mercy that we are not (ever and anon) destroyed, Lam. 3.22. [Homo proponit, Deus disponit] man purposeth to knock down a tree, but God disposeth of his stroke, so that he knocks down a man: the very slipping of the Axes head from the helve or handle, is the work of God: [disponit Deus membra, & pulicis & culicis] God order the very bitings of gnats and flies, saith Austin: even Lottery is guided by Providence, Prov. 16. 33. as in the finding out of Achan, Jonathan, Jonah, and Mathias; and in dividing the land of Canaan to the Tribes of Israel, Gen. 49. 13. etc. So that you may not attribute to Chance (as if things were of themselves) or to Fortune, as if she ordered your good or evil; if it were so, then there could be no order in things, but all confusion; whereas, you behold a blessed harmony in all things, save only in the corrupt actions of men, which yet the wisdom of God orders to his own glory. How can that exact and regular motion of the Sun, (giving heat and light to, and making Summer and Winter so orderly in all parts of the world) be ascribed by any sottish heart to blind Fortune, the Axletree whereof is infinitely too weak for the least motion of the world to be turned upon it? As bad as those Assyrians were, yet did they ascribe their afflictions (not to Fortune) but to the god of the Land, 2 Kin. 17. 26.  
8. The fourth discovery of the Heart's deceitfulness in adversity, is, your impatiency and weariness under God's afflicting hand: oh, how weak are our hearts to endure tribulation! Ezekiel 16. 30. Solomon saith, If we faint in the day of adversity, our strength is small, Prov. 24. 10. Man hath no trial of his strength, till he come into trouble; faintness then discovers weakness, and weakness than causeth weariness and impatiency: [As is the man, so is his strength] said they to Gideon; rotten or weak boughs do break, when weight is laid upon them, and so do earthen vessels when set empty to the fire; unsound lungs cannot abide the frost-air, but a joseph's bow will abide in strength, though many Archers shoot at him, and both hate and hit him, yea, and sorely grieve him, Gen. 49. 23, 24. being strengthened by the hands of the mighty God of Jacob: but alas, how soon are we crying out of weariness (because of our weakness) in running a while with the footmen of lesser troubles, Jerem. 12.5. although God calls us not, (for he calls none but his champions) to run with the Horsemen of greater Trials: hence affliction is called our infirmity, Prov. 18. 14. because of our natural imbecility to bear it, as well as to free ourselves from it: we cannot so much as bear words (much less wounds) for Christ; and if we so startle▪ at a reproach for the Truth, surely we should never (as one saith) fry with a faggot.  
9 The fifth discovery of the heart's deceitfulness in Adversity, is, you will be very apt to restrain prayer in it, as Job 15. 4. Alas, when the body is out of frame, (by distempers, or by external distresses) the spirit also sympathizes, and will (often) be out of frame with the body; and the weakness of the flesh many times (according to that in Matth. 26. 41.) over-●ometh the willingness of the spirit: A man at ●uch a time hath work enough to bear the bur●en of his own affliction, therefore deathbed Repentance is said to be very seldom true Repentance; [sera poenitentia rarò est vera] late Repentance is rarely true, saith Augustin; yet [nun-quam serò, si seriò] 'tis never too late, so there be but a real and a serious frame of Spirit: but alas, [there] is all the danger; for penitent words may at such a time be only squeezed from us, by pressing and oppressing pain, when such words flow not naturally from a living principle within: you may howl upon your bed▪ you may brawl and murmur, (which is as the howling of a dog (and no better) unto your God, Hos. 7. 14.) and not pray one prayer in the Holy Ghost, Judas v. 20. all that time; your Spirit (which is the lending part) will have then work enough to sustain the infirmities o● the flesh, (which is the borrowing part) Prov▪ 18. 14. Hereupon, Job is charged by hi● friends, [for casting off fear, and for restraining prayer before God] Job 15. 4. 'tis true, Jo● might possibly omit his stated times of prayer (which he observed day by day continually, Jo● 1.5.) through the bitterness of his grief, an● the unreasonableness of his foe-friends, (whic● discomposed his spirit for Prayer) but that h● should altogether refrain and restrain prayer i● his misery, was but a mere cavil against th● good man, who could not be so bad, as to fo●●ear all prayer himself, and discourage other from it too; this would have been a foul fa●● indeed: for while prayer stands still, the whole trade of godliness stands still; and to cast off prayer, is to cast off God, Jer. 10. 25. yet as domestic discords may hinder prayer, 1 Pet. 3.7. so may bodily distempers.  
10. The sixth discovery of the Heart's deceitfulness in afflicton, is, that the Soul of man many times will choose Iniquity rather than affliction, as Elihu layeth to Jobs charge, Job 36. 21. [take heed] be very wary for time to come, because of thy natural proneness to it; 'tis with the hair of corrupt nature, and the strong bias thereof may carry you down the hill before you be ware: [regard not iniquity] turn not your face (as the Hebrew word signifies) towards iniquity, by way of approbation, as men do usually turn their faces towards that which they like and love; or give not so much as a leering look towards sin, Psal. 66. 18. [for this thou host chosen] rather than to bear thine affliction (or thy poverty) patiently; that is, thou wouldst rather be a sinner, than a sufferer, and wouldst better be a wicked, than a poor man; this is a bad choice, for there is more evil in the least sinning, than in the greatest suffering, inasmuch as the latter is a physical (or natural) evil, and comes from an Holy God; but the former is a moral evil, and ever comes from the cursed devil: Therefore should you not do the least evil, though it would procure the greatest good. Hence the ancient Martyrs would not accept of deliveranc upon sinful terms, Hebr. 11. 35. and they would not do so much as to cast in one single grain of Frankincense to an Idol, although thereby they might have saved their own precious Lives, well knowing that God stood in no need of their lie for his glory, Rom. 3. 7, 8. Sin is the greatest evil, (as God is the greatest good) so it can never be (in itself) a matter or object of free choice. [Quas non oportet Mortes praeeligere] saith Zuinglius, What Deaths ought not a man rather to make choice of, what torments not rather undergo, yea into what deepest gulf of Hell (it self) must he not rather enter, than wittingly and willingly to sin against God? Daniel chused rather to be thrown to the Lions, than to violate his Conscience, and so to have that lion (through guilt) roaring against him in his own bosom. The Armenian Mouse (some say) will choose rather to die, than to be defiled with any filth; insomuch that if her hole be besmeared with dirt, her choice is rather to be taken than to be polluted: Oh that you may imitate that little creature, so devoted unto cleanness, as to part with her liberty (yea life) rather than with her purity.  
11. The second thing is the Remedy against the treachery of your heart in Adversity. Solomon bids you, In a day of affliction consider, Eccles. 7. 14. that is, you must (when you are alone) sit down, pause and ponder those things.  
The first thing for you to consider (as a good Help and Remedy is, Who is the Author of your Adversity: It springs not out of the dust, Job 5. 6. There is no evil in the City which the Lord hath not done, Amos 3. 6. Now could you but make a believing use of the Sovereignty, Justice, and Graciousness of this Lord of yours (from whence your Affliction cometh as his Messenger) this would wonderfully hedge in your treacherous Heart from deceiving you: As you must believe that your Lord is too kind to do you harm, and too just to do you wrong; So likewise that he hath a Sovereign Power and Authority over you, and is not bound to give an account of any of his matters unto you, Job 33. 13. Oh consider, that while the rod lies on your back, yet 'tis still in a Father's hand; He is called [Pater Misericordiae] a Father of Mercy, but never [Pater Vindictae] a Father (though he be called a God) of Vengeance: For although those whom God loves he chastens, yet God doth not love to chasten; He afflicts not willingly, (or from his heart, Hebr.) Lam. 3. 33. It goes as much against the heart with Him, as against the hair with you; hence Acts of Justice are called strange Acts with God, Isai. 28. 21. therefore cample not against God, whose Will alone is the supreme Reason of all; and 'tis not only Right, but 'tis also the Rule of all Right, Rom. 9 20. Jer. 12. 1.  
12. The second helpful Consideration is, What is the End, as well as, Who is the Author. This Father of Spirits never chastens his Children for his own pleasure, as fathers of the flesh often do eventing their choler, and disburthning themselves of that displeasure, which (perhaps without cause) they have conceived against their children, Hebr. 12. 10. But the Lord never doth so; for Fury is not in him, Isai. 27. 4. He is a God, and not man, Hos. 11. 8, 9 Man is an angry, vindictive Creature; but God is full of Compassion, abundant in Goodness, and slow to Anger, Exod. 34. 6. Nahum 1. 3. Yea, a None-such God for a none-such sinner, Mic. 7. 18. Though God may do with his own what he pleaseth, yet doth he never  with them; 'tis a pain to him to be punishing of them, In all their Afflictions he is afflicted, Isa. 63.9. He therefore never corrects for his own pleasure, but for our profit; the ground always is displeased Love, and the end is always fuller embracements: You may not poor upon the matter of your Adversity, more than upon the end of God's inflicting Affliction; his end is always a gracious end unto a gracious Soul; 'tis to do you good in the latter end, Deut. 8. 16. and to make you more a partaker of his Holiness, Hebr. 12. 10. and of the peaceable fruits of Righteousness, vers. 11. to wit, increase of Grace, an heart left in a better frame than 'twas found in, which is called [a coming out as Gold,] Job 23. 10. A Physician gives his Patiented physic that makes him sick, purges him even unto a leanness, and bleeds him, [usque ad deliquium animi,] until he swoon away; yet these are not the end of his undertaking, but 'tis to recover a more healthful state, with better blood and nobler spirits: accordingly may God deal with you, when he finds you under a surfeit of prosperity; The cup your Father gives you, drink it, John 18. 11. that bitter potion brings sweet health.  
13. Consider thirdly the Measure of it, as well as its End and Author: Your God will certainly correct you in measure, Jerem. 30. 11. you shall not have one lash more than needs; yea he will suit your burden to your back, and your stroke to your strength. The Jews (with their Whip of three cords) would rather give the Offender one lash too few, than one too many, that they might not exceed the number of forty stripes (which were limited them by the Law, Deut. 25. 3.) as appears in Paul's case, 2 Cor. 11. 24. They are Bastards and not Sons, that have not any stripes, Hebr. 12. 7, 8. But there was never any son that had too many of them: God had one Son only, (to wit, Christ) [sine flagitio] without the guilt of sinning; but he never had any Son (no not Christ himself) [sine flagello] without the whip of suffering: The Jews (also) fitted their whip to the strength or weakness of the person corrected; even so doth God, 2 Sam. 7. 14. [beshebet Anashim, Hebr.] Virgâ senum, aut hominum debilium: [I will chasten him with the rod of men,] the word signifies of old and weak men; or such as are sickly, who cannot strike hard; and God will not do so, though he can; though he will be faithful to your soul, yet will he not be cruel to your body; for 'tis but chastizing with rods, not scourging with Scorpions; 'tis to break your sin, but not your soul, therefore he doth it in measure, 1 Cor. 10. 13. and only by peck-peck, (as the Hebrew signifies) Isai. 27. 8. not whole bushels at once; he will stay the rough wind, that his tender plant may not be blown down; you shall not have the whole weight of his mighty hand upon you, either to crush you to pieces, or to grind you to powder.  
14. The fourth helpful Consideration is, What is the cause or occasion of your Affliction: This was it that puzzled Job, (as before) Job 10. 2. You must labour to spell out God's mind in every trouble, that (by his Providence) befalls you, and hear the voice of his rod, Micah 6. 9 never being satisfied with dumb crosses; they have always a voice, if you have but an ear; they are not dumb, if you be not deaf. God many times points out to Man his very sin by the rod, and writes his sin upon his very punishment; Judg. 1. 7. that Lord of Bezek had learned so much ingenuity, as to acknowledge God's art of Justicing in a most exact way of Retaliation; his punishment did (to an hair) correspond with his sin. The Apostle tells you, that unworthy communicating was the sin, which was the procuring cause of the great Mortality at Corinth, 1 Cor. 11. 30. for God will be sanctified of all that draw nigh to him, Levit. 10. 3. Sin is ever the occasion of Sickness and Suffering, when possibly it may not be the immediate and particular cause; and Sin is the cause in general, when this or that particular sin is but the occasion. Job's Affliction was not for a punishment of this or that particular sin, but for the trial of his Grace, and to evidence unto Satan, that he was no Hypocrite; yet did he acknowledge to God, [I have sinned, what shall I do unto thee, O thou preserver nf men?] Job 7. 20. He puts himself into the hands of his Justice, in hope of his Mercy: he confesses his Malady (to wit, his sinning, to be the just occasion of his suffering) and ardently inquires after a due Remedy: yet this good man desired further to know (not so much to satisfy his Curiosity, as his Conscience) why he was so afflicted, whether for sin or for trial; and if for sin, he begged of God to Make him know his transgression and his sin, Job 13. 23. to wit, that particular sin which thou chief strikes at.  
15. Afflictions have a voice, (as above) and say to the afflicted, as the Lord said to Joshuah, [Up, and search, Israel hath sinned.] Josh. 7. 10, 11. And as the Mariners said to Jonah, [What evil hast thou committed, what good hast thou omitted?] Jon. 1.8. Something surely is amiss, that God would have amended. It is therefore meet to be said unto God (and that with a Surely) [I have born chastisement, I will not offend any more,] and though yet I be in the dark, and know not the right and particular cause wherefore I am afflicted, [That which I know not, teach thou me,] Job 34.31, 32. Alas, men are very apt to mistake themselves herein, and (like the Child Samuel) when God calls one way, to run another way, 1 Sam. 3. 4, 5, 6, 8, 9 Yea the Devil also deals with the afflicted, just as the wretched Jews did with Christ, when they did blindfold him, and bid him prophesy who smote him, Luke 22. 64. Thus Satan holds his black hand before the eyes of men's Understanding, and then bids them prophesy who smote them, and for what. Hence it is, that in our Afflictions we many times grope like blind men, only guessing at this cause, and at that, but seldom hitting upon the right; and therefore God must be sought unto for direction herein, and besought also graciously to point out the sin he strikes at: This Job had done once, Job 10. 2. and again, Job 13. 23, but Elihu would have him to do it yet better, as he tutored him, Job 34. 31, 32.  
Lastly, Consider these few following Directions. (1.) When you have thus sought and besought the Lord for Instruction herein, Observe at what door doth your Conscience (awakened by the Word) lay your Affliction; for God keeps his Petty-Sessions in the Court of Conscience, and therein you may hear his Voice. (2.) Labour to have as deep a sense of Spiritual Evil, as of Temporal: A blind eye may bring you to Christ for Cure and Comfort, when a blind Soul will not do so. (3.) In your Adversity forget not Divine Promises, as in your Prosperity you may not be mindful of Divine Threaten. (4.) Let your mind be above your means in Adversity, as it ought to be below them in Prosperity. (5.) Let not your custom of being delivered from this or that particular Danger, encourage you more than God's promise of Deliverance from all evil. (6.) Be not more prone to speak of your Miseries, than of your Mercies; of your Losses, than of your Gains (as most men commonly do;) for if so, it plainly shows, you would rather have yourself pitied for the former, than your God praised for the latter. (7.) 'Twill qualify your Sufferings, to take notice how many do suffer more pains for eternal Pains, and for Damnation, than you have yet done for everlasting Life and for Salvation. (8.) It may likewise comfort you to know, that Christ by his Cross hath taken away the Curse of your Cross, though not the cross itself; which if he had done, then, as the Cross (indeed) would have done you no hurt, so neither could it have done you any good; whereas how many Saints have blest the Lord for their sanctified Afflictions, and they would not have been without them for a world, Psal. 119.71.75. (9) Know, that Misery, ('tis true) may be your Condition, yet (if you be truly godly) it shall never be your portion; 'tis Mercy (not Misery) that is the portion of all the Vessels of Mercy. (10.) Know also, that your God (who chastens you) will soon say, [It is enough, etc.] 2 Sam. 24. 15, 16. 'Tis an excellent Note that Vatablus makes upon this place, understanding [by the appointed time] the evening of the first day, which (if so understood) doth mightily commend the Mercy and Gentleness of God, who, for three days of Pestilence threatened, sends it but one day only; and then his bowels yern, Hos. 11. 8. and he cries even then ['tis enough,] he cannot find in his heart to go thorough with destroying-work; for he is a God, and not man, yea such a God as None is like him for pity and pardons: He may [indeed] afflict, yea, he must do so; but he will not do so [for ever,] 1 Kin. 11. 39 No, he quickly reputes him of the evil, and leaves a blessing behind him, Joel 2. 14. (last,) Let God vindicate his own Holiness, who, though he pardon sin, yet will not patronise it, no not in his own Children, 2 Sam. 7. 14. Psal. 89. 30. 32, 33. yet Paul may be happier in his chains of Iron, than King Agrippa was in his chains of Gold: Oh that a bitter life may make you look for a better life!   

CHAP. IX.  
Of the Heart's Treachery as to your Spiritual state.  
1. HAving made some Discoveries of the Deceitfulness of your Heart in respect of your Temporal state (whether Prosperity or Adversity,) we come now to your Spiritual state, which is of mighty importance, and upon which your everlasting weal or woe in the other world dependeth; Therefore must you keep your heart with all keep, and with your utmost Care and Caution, that you put not an everlasting Cheat upon your own Immortal Soul, in this matter of such weighty and eternal consequence.  

1. The Malady.  
2. The Remedy.   
First, The Malady: And this cheat may befall you two ways. (1.) Your own Heart may deceive you, in falsely conceiving What you are in God's thoughts. And (2.) in falsely conceiving what you are in your own thoughts. First of the first. You may be deceived in conceiving what you are in God's thoughts; to wit, that you are predestinated to Life and Salvation, whatever you be, and however you live in the world: Even all people have a natural proneness to bless themselves with a false hope of their Predestination to life, Deut. 29. 19 and that they shall have peace. Now the thoughts of God are in those two unchangeable Decrees of Election and Nonelection; which the great Apostle exemplifies by Jacob and Esau, [Jacob have I loved, and Esau have I hated, before they were yet born, or had done either good or evil,] Rom. 9 11, 12, 13. There is no doubt but Esau blest himself in his own heart, and came presumptuosly to his Father for the Blessing, thinking with himself that he had merited his Father's Blessing, for hunting him such savoury meat; whereas (alas) neither Merit-mongers, nor profane persons (such as he was, Hebr. 12. 16.) can have any room in the Lamb's Book of Life, or any share in the true blessing, [quâ●tales] as such.  
2. Effectual Vocation (which is God's Counterpart to eternal Election) must demonstrate to you this great secret, and undeceive your heart herein, 2 Pet. 1. 10. [Make your Calling sure, and thereby you make your Election sure.] For there can be no demonstration of your Election [à priori] from any thing that goes before it, because it is [ab aeterno] an eternal purpose, Ephes. 3. 11. and before the foundation of the world, Eph. 1. 4. It must therefore be demonstrated [à posteriori] from something that comes after it, and that is, the infallible fruit and effect of it, Acts 13. 48. [As many as were ordained unto life, believed.] You must not think to go up to the [University] of Election, before you have been trained up in the [Grammar-School] of Vocation: You must begin your climbing work at the lowest step of Jacob's Ladder, if you would ascend to the top of it, and come to know the thoughts and counsel of God concerning you; you must spell out your eternal Election in your effectual Vocation, and in your real and actual Sanctification: You may not conceive that you have a room in the thoughts of God from all Eternity, though you cannot experience any heart-changing, and life-changing work upon you; for the Word of God (which is the transcript of the Book of Life) speaks quite contrary, Deut. 29. 19, 20. Psal. 69. 27. Job 34. 37. John 3. 5. 1 Cor. 6. 10, 11.  
3. Secondly, in falsely conceiving what you are in your own thoughts; you may conceit yourself to be as good as any, as godly as the best, yea and better than the most, when (indeed) it is otherwise, and 'tis your own heart that deceives you: Thus the proud Pharisee blest himself with a conceit that he was as godly a man as walked upon the ground, Luke 18. 11, 12. [He was not as the Publican.] 'Tis true he was not, for he was worse than him, because he thought himself better, and because he comes proudly and presumptuously to God, [velut dignus qui cum Deo colloqueretur,] as one that thought himself worthy to hold a parley with God himself; unto whom he shown not his wants, but his worth, and before whom he stood not only on his Comparisons, but on his Disparisons, as if he alone had been the whole piece, and all others but the remnant only: Thus the Pride of his own heart deceived him, (as Obad. v. 3.) and made him think himself a None-such, prising himself far above the just price of the true Market, although his (pretended) Godliness consisted mostly of the [Negatives [in his, I am not, not, not, etc.] and but of the formal part of the positives (in his, I fast, and I pray, etc.) of right Gospel-Holiness.  
4. As your great Grandmother [Eve] deceived herself in her saying, [I have gotten a man from the Lord,] Gen. 4. 1. or, as the Hebrew may be read, [I have got that famous man, the Lord] as if she had brought forth the Man (Christ Jesus) who was that promised Seed of the woman, that should break the Serpent's head, Gen. 3. 15. those were [verba spei, non rei] the words of hoping, but not of having the thing hoped; for that Son of hers [Cain] was [truly] of that wicked one (the devil,) 1 Joh. 3. 10, 12. So you may deceive yourself, saying, [I am begotten a new man by the lord] Thus those conceited cavillers (at Christ's Person and Doctrine) presumed to call God their Father, Joh. 8. 41. as if they had been all new men begotten and born of God, (as idolatrous Israelites had done before them, Jerem. 3. 4, 5.) yet Christ tells them, [Vos infernales estis,] Ye are from beneath, or from Hell, vers. 22. and of your father the Devil, vers. 44. who hath set his very limbs upon you, as his brand or mark. God is no Father to such as have not him (1.) in their Heads, Psal. 10. 4. (2.) Nor in their Hearts, Psal. 14. 1. (3.) Nor in their Words, Psal. 12. 4. (4.) Nor in their Works or ways, Tit. 1. 16. How dare such call God, Father?  
5. As Joseph was but the supposed Father of Christ, so God was but the supposed Father of those Pharisaical Justiciaries, that did say of themselves [they were never in bondage,] when (indeed) they were never out of bondage to some Adversary or other; and even then when they said so, they were at that very time Vassals to the Roman Caesar. And no better than these were those counterfeiting Cheats [who feigned themselves to be just men,] Luke 20. 20. in their acting upon the stage of the world the resemblance of Saints, just like Players (in a Playhouse) do act the parts of Princes, or of persons of Quality, although when the Play is over, they prove no better than certain scoundrel-fellows, as above.  
6. Thus Jacob (which signifies deceitful) played Esau's part to his blind Father, Gen. 27. 15, 16. with vers. 19 (putting on rough garments to deceive,) as too many do at this day, Zech. 14. 2, 3, 4. but it shall not be so for ever, for the mouth of the Lord hath spoken it; such cannot deceive an Allseeing God, though they may deceive both themselves and others, yet this is for a time only, 1 Tim. 5.24. and 2 Tim. 3. 8, 9 Saul under a disguise cannot hid himself from the Witch of Endor, 1 Sam. 28. 8. Nor Jeroboam's Wife (though disguised) from the Lord's Prophet, 1 King. 14. 2-6. how much less can those hid themselves from the knowledge of the Lord himself? Proverbs 5. 21. 2 Chron. 16. 9 Ahab disguised himself when he went down into the battle, yet God's Arrow finds him, 1 Kin. 22. 30-34. Things that are contingent and casual as to man, are yet ordered by a divine Providence, and so become necessary and unavoidable as to God: Jehosaphat was (indeed) endangered by Ahabs' disguise, yet inasmuch as he appeared what he was both to God and to man, the Lord was well-pleased with him, and both helped and saved him, 2 Chron. 18. 29. 31. When Ahab's sin (in God's Arrow) found him out, (Num. 32.23.) under his disguise. David by feigning himself a madman, may escape the hands of Achish; (even then) when the King's Champion's (Goloahs') Sword was in David's hands to discover him, 1 Sam. 21. 9 to the end, and chap. 22.1. But none can escape God's hands, by feigning themselves good men, if they be not good to God, as they seem to be good to men. All these (Men and Women) well knew, that they were not the very persons which they seemed to be.  
7. But now the first and great Question to be answered is, Whether in this Histrionical Hypocrisy (which is the greatest cheat in the world) a man may be an Hypocrite, and not know himself to be so? Answer first in general: This Hypocrisy is the grandest and greatest Cheat of the cheating heart of fallen Mankind, as it is 1. A Cheat endeavoured to be put upon God himself. 2. A Cheat accomplished upon a man's precious and immortal Soul. 3. A Cheat for Eternity. 4. A Cheat in things of greatest importance, and not in trifles, etc. Therefore you have need to keep your heart with all diligence, that you be not cheated thereby in this worst kind of Cheatery. Secondly, I answer in particular. 1. Zanchy (who is called a Magazine of all Divine Literature) makes two forts of Hypocrites. 1. Such as know not themselves to be Hypocrites, but think-themselves sound, and good enough; and he instanceth it in that proud Pharisee, that thought himself as good as the best, Luke 18. as I have already shown you in the foregoing pages. His second instance is in Paul before his Conversion, who thought he did God very good service in persecuting the Church, 〈◊〉 22. 7. John 16. 1. and concerning the Righteousness of the Law he was blameless, Phil. 3. 6. although his blind Zeal (which is as high metal in a blind horse, or as fire in a Chimney-top) all that time transported him to persecute the Saints; all this he did ignorantly in unbelief, 1 Tim. 1. 13. alas, those Seals (of Error and Ignorance) were not as yet done away from his eyes, Act. 9 18. 'Twas not his purpose, but his mistake; hence he found mercy; and when he had done so, he became as mad for Christ, as ever he had been against him, Acts 26. 11. 2 Cor. 5. 13. and his word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Phil. 3. 14. shows he had as much eagerness in preaching and pressing after the prize, as he had in persecuting Christ's poor Saints and Servants.  
8. There be others also, that bring a (third) Instance, to wit, Simon Magus, whom not only Philip took for a Believer (and baptised him) but he might take himself for one in his Historical Faith, while he continued with Philip, Acts 8. 13. And when the holy Simon (Peter) had detected this wicked Simon (Magus) of Hypocrisy, yet was he not so wicked, but he begs the prayers not only of Peter, but of the other Apostles, unto God for him, and that for the pardon of his sin, that he might not be miraculously slain (as Ananias and Sapphira had been, Acts 5. 5. 10.) Pray ye to the Lord for me, Acts 8. 24. The second fort are such as know themselves to be Hypocrites, and their hearts are privy that they do but dissemble in all that they either say or do in the service of God; those be Hypocrites indeed, that know well (all along) themselves not to be what they seem to be, and not to be unto God, what they seem to be unto men. As concerning the first sort of these, whether they may (properly, and by a genuine Idiom of Speech) be called Hypocrites, some Learned do doubt, saying, A man cannot well be an Hypocrite, and not know it; and their reason is this, because the true and proper notion of Hypocrisy is, to pretend one thing, and to intent another; or to intent one thing, and act another.  
9 The second particular Answer is this, That (notwithstanding what is said above in the first Answer) I cannot but affirm, (in a sound sense) A man may be an Hypocrite, and not know himself to be one, upon these following Grounds and Reasons. The first Reason is, As Sincerity may be in a man, and yet the man may not know it, (the most sincere Saints are ever most suspicious of their own Sincerity;) even so (according to the Rule of contraries) Hypocrisy may be in the Soul, and yet the Soul may not know it. That the former is true, is manifest; inasmuch as the soundest hearts are evermore the most self-suspecting hearts: No sooner had Christ said to his Disciples, [One of you shall betray me;] but immediately all the truehearted of them were filled with holy jealousy, and each of them suspecting himself, said, [Master, is it I?] whereas the falsehearted Judas came lagging (all behind) in this self-suspecting work: None are more filled with Jealousies (about the soundness and unsoundness of their hearts) than the soundest and sincerest Souls; but the Hypocrite is that fool of Solomon's, that trusts in the truth of his own treacherous heart, Prov. 22. 26.  
10. The second Reason is, There is a natural Sincerity, and Plain-heartedness, (that arises from some men's natural Constitution) which may beguile the Soul, and make them think they are Evangelically sincere, when they are (in God's account) no better than Hypocrites: You may observe some natural men so candid and ingenuous in their common deal betwixt man and man, that they would not (for a world) deceive their Neighbour in any thing: This was the Sincerity of the Heathen King (Abimelech,) Gen. 20. 5, 6. who had not any purpose to wrong Abraham, or to enjoy Sarah any otherwise than as his Wife; what he did otherwise, was done out of Ignorance. This was indeed a good Second-Table Sincerity. This deceives many a Soul, although they (altogether) be strangers to the First-table Sincerity: a Sincerity as to man, may be in man, without a Sincerity as to God: This is (it must be acknowledged) a good Nature; but alas, 'tis no better than a bad Grace.  
11. The third Reason is, There is likewise a Moral Sincerity (as well as Natural,) to wit, a good Nature, and a sweet natural Disposition notably improved, such as was in Socrates and Seneca (those two great Luminaries in the Heathen world) eminently improved by a strict Education in the Liberal Arts and Sciences: How much more may such a sweet candid Disposition from Nature be higher improved, by a strict Education under the Administration of the Law of Moses, (than could be attained unto by any heathen Theology) such as Paul had (while a Pharisee) at the feet of Gamaliel, Acts 22. 3. and 26. 5. Moral Virtues, which are not infused (as Theological Graces be) but are acquired by a continued Instruction, and highly improved by a strict Education, may deceive many Souls; and such may conceive themselves sound persons, and in a safe Spiritual state and condition, yet stand upon a sandy foundation, and not upon the sure rock (that Rock of Ages, Isai. 26. 4.) Jesus Christ, Acts 4. 12. 1 Cor. 3. 11. And hence Augustine calls the best products of this Moral Virtue, [splendida peccata] but shining sins. You see some things shine in the night, and yet that shining doth but proceed from Rottenness. [Sordet in ore Judicis, quod fulget in conspectu Judicantis,] that which is highly esteemed amongst men, is no better than [shining ●otton-wood, or] abomination unto God, Luke 16. 15. There may be [malum opus in bona materia,] Actions materially good, yet Aims and Ends formally bad; as Jehu's zealous actions, which were not wrought in God, Joh. 3.21. either quoad fontem, or quoad finem; his works neither flowed from a right Principle, nor tended to a right End.  
12. The fourth Reason is, This sweet natural Disposition may yet be most highly improved under the Administration of the Gospel of the Messiah, (more than under the Administration of the Law of Moses) which hath nobler Enticements, and better Promises, Hebr. 7. 19 22. and 8. 6. and 9 23. the Gospel hath a better Hope, better Promises, a better Sacrifice, and is a better Testament, a better Covenant than the Law: This Gospel-Administration may therefore bring some men to high Illuminations, to delightful tastes of Spiritual things, yea and to some inferior Gifts and Operations of the Spirit also, as those in Hebr. 6. 4, 5. all which may satisfy the souls of men, and make them think themselves sound and sincere Saints and Servants of God, yet no better than Hypocrites in God's eye: Alas, there is seeming Grace, as well as saving Grace: There is no true Grace wrought by God, but Satan may have his counterfeit to it; he is God's Ape, and hath oftentimes imitated God. If God's Servants work Miracles in Egypt, Satan's Sorcerers can do so with their enchantments: As there is a false Faith, and a false Hope, as well as a true and lively one, (every true Grace hath its Mock-grace) so there may be a seeming Sincerity, which is not a saving one.   

CHAP. X.  
Of the Heart's Treachery in Hypocrisy.  
1. HAving showed you the first thing, to wit, the Malady, how you may be mistaken about your Spiritual estate; I come now to show you the second thing, to wit, the Remedy, How such a weighty and mighty mistake may be prevented, that you put not an everlasting Cheat upon your precious and immortal Soul. In order hereunto, I shall first make some Discoveries of the common Causes, and groundless grounds of such a Mistake, the better to undeceive you from under the deceive of your own deceitful Heart. And I the rather take this Method, because as in natural Distempers, when the Cause thereof is found out by their proper Symptoms and Indications, then is the Cure accounted to be half done: even so it is in Spiritual Diseases. The first false ground of those Self-deceiving may be, an outward Peace, and plenty of worldly Goods: How many do bless themselves herein, as if they were high in God's favour, because they do enjoy those low and common Blessings; in the mean while not considering, that they which have them, may be miserable with them; and they that want them, may be happy without them: Paul was verily more happy in his chains of Iron, than King Agrippa was in his chains of Gold, as above, etc. and not understanding that the Sunshine of God's favour is made to fall upon the evil as well as upon the good, the Sun shines and the rain falls upon the just and unjust, Matth. 5. 45.  
2. The Hebrew word for the [Sun] is [Shemesh,] which signifies a Servant; intimating, that the Sun is the Servant-General to the world, shining indifferently upon the evil and the good, and imparting both heat and light without distinction to all: In like manner the Rain doth not only fall upon choice Flowers and Fruit-trees of the enclosed Gardens and Orchards, but also upon the common Briars and Brambles of the barren Wilderness: Divine Love or Hatred cannot therefore be read out of the having or wanting of these worldly things, Eccles. 9 1. The vast Empire of the Turks is but a Crust (faith Luther) which the Master of the Family (the great Landlord of the World) casts unto a dog, no better doth he account that Grand Signior. How many be there in the world, that have these temporal things given them, as Michal was given to David, to become a snare to him, 1 Sam. 18. 21. Thus men's plentiful Tables do become Snares to them, Psal. 69. 22. and thus all their Wealth and Honours may be given to them (as Saul was given to Israel, Hos. 13.11.) in wrath, and not in Mercy: Oh then take heed of all self-deceiving inward thoughts about these transitory things, Psal. 49. 11, 12. How did that rich Fool [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] talk with himself (Dialogue-wise) like a fool! he did not only [think within himself] but he also [talked to himself;] in casting up his Reckon he was up with the more, and down with the less; and after a long self-deceiving debate to and fro, he at last comes to a self-blessing conclusion, to wit, of making his gut his God; whereas that very night he was shot like a bird with a bolt (while pruning herself in the boughs) and comes tumbling down to the earth: His glass was quite run out, when he thought it had been but newly turned, Luke 12. 17, 18, 19, 20. Thus also Babylon glorified herself, Revel. 18. 7, 8, 9 yet she shall not be glorified by God, for he hath appointed shame eternal for her, and shameful spewing upon her glory, Hab. 2. 16.  
3. The second false ground of those Self-deceiving may be your good Nature, which you should always account but a bad Grace. Let a man have never so sweet a natural Constitution, never so complaisant and amicable a Disposition, yet 'tis but still a corrupt and depraved Nature: The first man defiled Nature (by his Fall,) and ever since Nature hath defiled Man, yea every Man, not only those that are morose, and of a cross-grained and crooked Temper naturally; but even those also that have the most composed, calm, and candid constitution of spirit from their birth only. The faithful Creator did sow good Seed in his own Soil, but the Envious one (that Superseminator, Satan) came by night and sowed his tares, Mat. 13. 24, 25. This malicious Enemy (the Devil) would not stay to pour in his poison into every vessel of the heart of Man, as every man is born and comes into the world; but he takes a craftier course in pouring his poison into the very root and fountain of Mankind, to wit, into the first man (Adam) that so all the branches and streams (arising thence) might be poisoned also: God made man (at first) upright, but man (through the Devil's instigations) hath found out many (sinful) Inventions, Eccles. 7. 29. God made man in his own Image; he had [Knowledge] in his Mind, [Rectitude] or rightness in his Will, and [Holiness] in his Affections; but the grand Cheater soon cheated him of this excellency (as men use to cheat children) with an Apple: Man is now of another make than God made him, [totus homo est inversus Decalogus] whole evil is in man, and whole man in evil, and he is turned upside down (by his Fall) into an universal opposition to the Law of God: hence the best nature in the world is no better than a wild Olive, Rom. 11. 24. and doth retain, yea maintain (and that very strongly) those two strong holds of Satan in it, to wit, (1.) Enmity against God and all goodness; and (2.) Union with sin and all badness. Nature (of the best Edition) is but Nature still.  
4. The third false ground may be, your mistaking Civility for Sanctity, or Morality for true Piety: There be some in our day that do cry up Morality for Grace; but 'tis very observable, that since those Rationists (so called) have done so, the world hath more and more abounded with all kind of irrational Immorality; which seems as a testimony from Heaven against that lying Doctrine. 'Tis readily granted, that we must render to Nature the things that belong to Nature; yet must we be as careful to render unto Grace the things that belong to Grace, that we may do wrong to neither of them, either to God or Caesar, Math. 22. 21. Now Civility or Morality is Nature (of the best Edition) rarely refined and dressed up, yea decked with her choicest and chiefest Ornaments: This is verily good (and 'twere well if there were more of it in the world) yet it is not good enough to make you approved of God in Christ, you may (notwithstanding all this) be as that house (which was possessed, dispossed, and repossessed,) Matth. 12. 43, 44, etc. [an house empty, swept and garnished;] accordingly may your Heart be, 1. Swept well of foul Moral Vices. 2. Garnished handsomely with fair Moral Virtues. Yet 3. be no better than empty of Christ: You must have a better Righteousness than that which is only Moral (or Pharisaical) to make you currant Coin in the Court of Heaven, Matth. 5. 20. Alas, unless you have the Salt of Grace to season you, and the Life of Faith to animate you, all your Civility and Morality is but as gay Attire upon a Leprous body, and as Jewels and Bracelets upon the rotten and stinking carcase of corrupt Nature, which the New-Novelists are embalming, yet (notwithstanding all their perfumes) sends it out an horrible stench of Profaneness into all parts of the Land.  
5. The fourth false ground of this Self-deceiving may be your mistaking of Restraining for Renewing Grace: the former is only, Gratia gratis data; but the latter is, Gratia gratum faciens, according to the School-Notion. Restraining Grace may indeed be called a Grace, as it is freely given from God to some reprobate and even rebellious ones, Psal. 68 18. (as before.) Hereby Saul was not only chained up from hurting David, (as Abimelech had been from hurting Sarah, Gen. 20. 6.) but was made also to melt over him, 1 Sam. 24. 16. and 26. 21. Corruption of the heart is like a Wolf in chains; the worst of men (even Pharaoh himself, that red dragon) was not always let lose upon Israel, but was wonderfully restrained, Exod. 8. 8. 25. 28. and 9 27, 28. and 10. 16, 17. Yea and that old Serpent, the Devil (that great Dragon that set Pharaoh on all his wicked work again Israel) is (himself) sometimes chained up with a mighty chain of restraint, Revel. 20. 1, 2. still all this chaining amounts not to changing, he is a Lion, a Devil still, though in chains. Take a Wolf, beat him black and blue, break his bones, knock out his teeth, cut off his claws, and chain him up never so fast, yea put a Sheeps-skin on his back; notwithstanding all this, his wolfish nature remaineth still; and if ever he be set or get at liberty, he will discover himself by worrying of Lambs, as bloody Bonner did by worrying Christ's Lambs, when he was set at liberty in the Marian days from his Confinement under King Edward the 6th, at which time while he was looking out at his Prison-window, that famous Lady saw him, which said, It was never better with Christ's Lambs, than when such Wolves (as he was) were chained up. And verily, most sinners, yea the worst in the world, have some kind of restraining Grace, inasmuch as though they do as much evil as they could, yet never so much as they would, for there is a Greediness in them, Ephes. 4. 19 and they would sin with both hands earnestly, Micah 7. 3. Indeed, were not wicked men restrained from evil, (by natural Conscience, outward considerations, and the like) and constrained to be civil, there could be no humane Society amongst men. But oh the blindness of those that take this poor Counter, and set it up for a thousand pound as to God  
6. The fifth false Ground whereby your Heart may deceive you is, a mere external Profession, without the power and practice of Piety: As (1.) you may think well of your Spiritual state, because you are born in the Church. Alas, you may be born in the Church, and yet not be of the Church. Thus profane Esau, and scoffing Ishmael were (both of them) born in the Church, yet were they not of the Church: And so were those murmuring Israelites born in the Church in the Wilderness (so called, Act. 7. 38.) yet God was highly displeased with them, so as to destroy them there, for being Murmurers, 1 Cor. 10. 5. 10. (2.) Because you enjoy Church-Priviledges; whereas those very Israelites (forementioned) had Sacraments for their daily diet, and received them every meal, yet were destroyed of the destroyer, 1 Cor. 10. 1, 2, 3, 4, 5, 10. Alas, 'tis not the [opus operatum] or bare enjoyment of Sacraments and Church-Priviledges, that can save the Soul; but 'tis a blessed improvement of Ordinances, and a true enjoyment of Christ in them, that must show the truth and soundness of your spiritual state. The barren Figtree is nearer cursing than the wild Brambles, the one being in the Garden, where and whence better; the other in the Wilderness, where and whence no better is expected. So that your being in the Church, and your enjoying Church-Priviledges, may aggravate your Condemnation, not evidence your Salvation.  
7. The sixth false Ground of this Self-deceiving, as to your Spiritual state, may be your resting in a Notional Knowledge, without any Practical and Experimental Knowledge: There is a form of knowledge, Rom. 2. 20. as well as a form of Godliness, without the power of it, 2 Tim. 3. 5. Knowledge is (indeed) the key of the kingdom, Luke 11. 52. But you may have the wrong key (that will not open the door into the Kingdom) if you have not saving and sanctifying knowledge: Your tree of knowledge (if the tree of Life be not with it) will want the sap of Grace, and then 'twill bring forth leaves only. You may have light without heat; the Glow-worm and rotten wood do seem to have much light in them, but either of them (being cold by Nature) can have little heat. 'Tis a certain great Truth, that one single Dram of Saving Grace is worth a whole Pound of Notional Knowledge: Moreover, a Man is said to know no more than he doth practise; 'tis said of Christ [That he knew no sin, 2 Cor. 5. 21.] because he did not practise sin: No doubt but Christ had an intellectual knowledge of sin (for he had a perfect knowledge of good and evil) otherwise he could not have reproved it; yet had he no practical knowledge of it, and therefore is he said not to know it. As Christ knew no more of evil than he did practise (which was none at all;) so you know no more of good than you do practise: Knowledge and Profession without Power and Practice will make you (indeed) as Rachel, beautiful, but barren; and (as Ephraim) a Cake not turned, Hos. 7. 8. baked on the one side only, but plain dough only on the other side: these are castaway Cakes (that are raw on the one side, and burnt or scorched on the other,) as unpleasant to the palate (in both the sides) amongst men; accordingly dough-baked Duties will not down with God. Irreligious Honesty and dishonest Religion are both (alike) check-aside Groats, and Cakes not turned to the Lord; the former is for a Second-Table man, and nothing for the first Table; the latter is for a first-Table-man, and nothing for the second Table. Whereas the two Tables are clasped together, and should not (being all but one Copulative) be disjoined or disjointed by any dispensatory Conscience.  
8. Now having discovered the false Grounds of Self-deceit, which are the true Causes of your Spiritual Distemper; in order to the completing of your Cure, and to an effectual Application of the right Remedy, 'twill be expedient to inform you, how you may distinguish betwixt false grounds and true, that you may be undeceived. And that this may be done the more distinctly, and particularly; the second Question (to be answered) shall be, How you may put a difference 'twixt Nature and Grace, that you mistake not the former for the latter? To this I answer, You may have a good Nature, yea a Nature better than others; yet this is but a beautiful Abomination, and a smother way to Hell and Damnation: to mistake Nature for Grace, speaketh out as much blindness, and bewrayeth as much gross and sublime Ignorance, as to mistake the  Temple for the built one. Ezra comes to Jerusalem, finds the Temple burned, but leaves it built: Can any Jew be so sottish as to put no difference 'twixt the Temple as it lay in its own ashes (a ruinous heap) and as raised out of those Ruins a glorious Fabric, much admired by Christ's own Disciples, Matth. 24. 1. Alas, Nature is the  Temble, (burnt down in the Fall) Christ our [Ezra] or Helper, Hebr. comes and finds the Temple and Image of God demolished in you; he lays a new foundation; rejoice in this, as they did, Ezra 3. 11. but mistake not the one for the other, as if no need of Christ.  
9 Grace is Christ's rebuilding the  Temple, and his restoring the lost Image (of God) in you; when he changes the old Nature, and makes you to partake of the Divine Nature, 2 Pet. 1. 4. Thus when Christ comes to repair his Temple, he is said to be then as the Refiners fire, and as Fuller's soap, Mal. 3. 2, 3. to show how the dross and dirt of sin is (even) so incorporated in the best (yet depraved) Nature of fallen Mankind, that Christ must be both fire and soap to the soiled Soul of man (in a Similitudinary way) before man can be a newman, a new creature, created (even out of Nothing, or out of that which is worse than Nothing) in Christ Jesus unto good Works, Ephes. 2. 10. 2 Cor. 5. 17. Gal. 6. 15. This corrupt nature is called the wild Olive, Rom. 11. 24. which must be bro●en from the old stock, and not only so, but it must be engrafted into the noble Vine, John 15. 1. Christ Jesus, or into that good Olive-tree, Rom. 11. 24. This same spiritual engrafting of the branch (which is wild by Nature) is there said to be done [contrary to Nature,] which Phrase plainly showeth, that Nature cannot contribute any thing (unless it be Contrariety and Contradiction, or Contrafaction) in this mighty work of Grace. Plutarch wonders at the Figtree, that it should be so bitter in its root, branches, leaves, stock and stem, and yet the fruit of it so exceeding sweet and luscious: But 'tis more to be wondered at, that such sweet fruits (as those of the Spirit) should ever grow upon the bitter stock of Nature; for [Gratia non tollit, sed attollit Naturam,] Grace doth not destroy, but refine Nature. Man being by Nature in the very gall of bitterness, Acts 8. 23. Alas, none of his actings can be of a sweet savour unto God, until he be engrafted into Christ, and so partake of his sap and sweetness, and thence become a tree of Righteousness, Isai. 61. 3.  
10. After this first Answer (which is general) the second Answer is more particular, to show that Nature (in her highest exaltation) can never become Grace, for these following Reasons, drawn from corrupt Nature's defectiveness since the Fall: As (1.) mere Nature can never teach a Man to feel the weight and curse of a sin that was committed above five thousand years ago, to wit, Adam's eating the forbidden fruit, which brought in all Misery on mankind. (2.) Nor can it make a man sensible of original Corruption, and that he not only carries about with him a very body of sin, but also that the very spirits of sin runs in his blood; the feeling of which makes him cry out, [Oh wretched man,] Rom. 7. 24. (3.) Nor can it make a man see the sinfulness of sin, especially of that great Gospel-sin, (the sin of Unbelief) nor to see sin as the chiefest evil, and accordingly to hate it, and to love Jesus Christ as the chiefest good, Joh. 16. 8. 'Tis the work of God's Spirit (and not of man's) to convince hereof. (4.) Neither can Nature instruct a man in the Doctrine of Self-denial, which is a Lesson that could never be learned in Nature's School; For corrupt Nature can never teach a man to mortify and destroy its own sinful self. (5.) Nor can mere Nature enable a man to prefer God before himself, upon this bottom of being persuaded that his Wellbeing dependeth more upon God, than upon himself: Nature's Lesson is [Quisque suae fortunae faber;] as if man were a God to himself, Gen. 3. 5. Which was Satan's first Insinuation into the first Man's sinning heart. (6.) Mere Nature can never make a man so resolute for Christ, as to endure abundance of evil, and to refuse abundance of good, that Christ may be retained, Hebr. 11. 36, 37. (7.) Neither could it ever yet reform and rectify its own Irregularities, no not in the two greatest luminaries in her own School: Natural Knowledge could never straighten (or set to right) natural crookedness: This is evident in Aristotle (the most Rational man) and Seneca (the most Moral man) that ever the Heathen-world saw; yet the one kept his Strumpet, and the other was a biting Usurer, to their dying day. Oh bungling Nature! that was screwed up [ad ultimum potentiae] to her highest peg in those her two darlings, yet could she not redress those evils, nor can she act any thing in a gracious manner, or acceptable to God. Woe to us, should Salvation depend upon her actings: Therefore Austin saith well, [Sub laudibus Naturae latent inimi●i Gratiae,] Criers up of Nature are always enemies to Grace.  
11. The third grand Question (in order to your undeceiving) to be answered is, How doth Moral Civility differ from true Gospel-Sanctity? To this I answer; You may know that your Civility, and Moral Honesty, and a well-ordered Conversation towards men, doth only grow upon and flow from the stock of Nature (and not of Grace, or from some supernatural Principles infused into your ●eart, not from any New-birth, or Spirit of sanctification that sanctifies and renews the whole Man, Body, Soul and Spirit, 1 Thes. 5. ●3.) and so is no better than a wild Olive, Rom. 11. 17. 24. by these following Characters: (First.) If you be civil only, and not thus sanctified, you will be top-ful of spiritual blindness, Ignorance, and vain Imaginations ●bout the things of God, and the good of your Soul. You will then look upon Faith as an ●asi● work, ['tis only believe,] and on Salvation ●s a work of no such difficulty as is pretended, seeing that God is (as you will then think) All Mercy, and the tender of this Mercy is to ●ll; and 'tis but crying at the last gasp, [Lord, ●ave mercy upon me,] and this will be enough to vast you over into Heaven. These and suchlike ●otten Reasonings will abound in your ignorant Soul: whereas none can read the new Name, ●ave only they that receive it, Revel. 2. 17. And ●hese receivers do read no otherwise than that ●oth Faith and Salvation are matters of very great difficulty; their own Experience and ●he truth of God's Word doth meet exactly together: and they do smartingly find; (1.) That it requires as much Almighty Power ●o work Faith in their hearts, as to raise Christ from the dead, Ephes. 1. 19, 20. And (2.) that the righteous (themselves) are scarcely fa●●●, 1 Pet. 4. 18. that is, they have much ado to ●et to Heaven.  
12. The second Character is, Civility wanders in general Duties only, but minds not special Duties, such as Self-examination Self-abhorrency, etc. And it consists more in the Negative than in the Positive part of the Law: yea, and is more conversant in the Duties of the second Table, than of the first: Whereas true Sanctity is of a more extensive property, and observes special Duties (such as Self-trial, Self-denial, etc.) as well as general; yea, and doth make Conscience of both Tables and parts of the Law; to wit, 'tis for the Positive part, as well as for the Negative; and is as much for Holiness to God, as for Righteousness to Man. The third Character briefly is, Civility, or Moral Honesty takes cognizance of those sins only that make a great noise both in the Courts of the world, and in the Court of Conscience yet, while it scruples at Murder, Adultery, Drunkenness, etc. (called the Filthiness of the flesh, 2 Cor. 7. 1.) all along overlooks the filthiness of spirit▪ such as privy Pride, secret Hypocrisy, Security in an evil state, Formality in Duty, etc. which make but little noise in the world, and less noise in the Conscience. Small and secret sins (which lie not in view upon the borders of the Isle of man, but lie up in the heart of the Country undiscerned, undiscovered) those Civility overlooks; but true Sanctity (in the man whose eyes are opened Numb. 24. 3.) may not, will not, cannot do so. The fourth, Character is, Civility will venture no further for its piety, than may consist with its peace; it likes neither foul way, nor foul weather, in its passage and progress to its long home. 'Tis exactly of the Duke of Bourbon's mind, who told Beza, he would adventure no further into the Sea of Religion, than to get safe home to shore at night. The fifth Character is, Civility can never count all its own Duties [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] or Dogs-meat, as Phil. 3. 6. 8. For this is a piece of natural Popery (born with us) to be Saviour's to ourselves, and to be saved by our own Righteousness, and not by the Righteousness of another, to wit, of Christ.  
13. The sixth Character is, Where Civility is alone without Sanctity, there is always retained an Enmity in them against all those that overrun them in the practic part of Godliness, and that spend more time for God and the good of their Souls than they do; such persons will proclaim war against those zealous ones, for being too precise, and for being Righteous (and Religious) overmuch, Eccles. 7. 16. Those Civilians would feign find a more compendious way of worshipping God, saying, (with wicked Jeroboam) 'Tis too much for you to do so and so, 1 Kin. 12. 28. [Religiosum oportet esse, non religatum,] you need not be so very strict and straitlaced in matters of Religion, you may provide more for your ow● ease and better accommodation: Thus the● do plainly slander the sweet Laws of Christ'● Kingdom, and the pleasant ways of heavenl● wisdom, Prov. 3. 17. as if too heavy bond● and too sharp cords, Psal. 2. 3. not knowing that Christ's yoke is easy and his burden light Matth. 11. 29, 30. and therefore not to b● cast away, no more than their own Garters or Girdles. Thus also those [Devout persons▪ were Opposers of Paul, for his out-runnin● them in his Devotion, Acts 17. 17, 18. An● 'tis very observable, that no Church could b● founded by the Apostle at Athens (the mo●● famous City for Wisdom in all Greece) fo● they were too wise to be saved by the foolishness of Preaching, 1 Cor. 1. 23. those wise Gree● foolishly jeered at Jesus and the Resurrection, 〈◊〉 at a couple of strange gods, Acts 17. 18. 2● their Philosophy and Enmity to the Power 〈◊〉 Godliness consisted together. The sevent● and last Character is, Civility can never ma● God's Glory its ultimate End (as true Sancti● doth) but its utmost Aim (alas) is only fo● pacifying, but not at all for purifying the Conscience: And the very height of its Ambition is to be pleasing and acceptable to men, mor● than to God: Hence Augustine calls mere Civility [splendidum Peccatum] a shining Sin.  
14. The fourth great Question to be answered (in order to your undeceiving) is, How may Restraining Grace be distinguished from Renewing Grace? Answer (1.) Restraining Grace is no more than an awful fear that God puts upon the Conscience of Man, which constrains him to forbear that Sin, which he doth not yet hate, and to leave what he doth not yet loath: Such a man is only chained up by his own fears (the dread of God is upon him) he is not yet changed from his sin. As the Dog forbears the Carrion, because his chain is too short, or his Master's Cudgel is over him. Whereas the grand Evangelical Motive is not [formidine poenae, sed virtutis amore,] fear of punishment, but love to Christ: Joh. 14. 15. [If ●ye love me, keep my Commandments,] and this Love of Christ should constrain us (both to forbear evil, and to perform good) 2 Cor. 5. 14. Hence the Apostle doth beseech us, by the Mercies of God, Rom. 12. 1. 'Tis true indeed this slavish fear hath little of Grace in it, yet 'tis better to have this servile fear, than none at all, Psal. 4.4. and 36. 1. Gen. 20. 11. Where no fear is, there is no bridle to restrain from any kind of extravagancy. Answer (2.) Restraining Grace doth not mortify Sin, nor destroy the Root of it; but only puts a band of iron and brass upon it for a time, (as Dan. 4. 14, 15.) so that the budding forth, and the outward Exercise of sin is only for the present hindered: Thus Abimelech's Lust was not (a● all) mortified, although God withheld him from doing violence to Sarah; nor was Laban's heart changed, when God chained him 〈◊〉 from harming Jacob, Gen. 31. 24. 29. 42. Neither was Saul's, in his deepest melting over David; the old heart remains when 'tis hedged in from outward acts with a thorn-hedge of Affliction, Hos. 2. 6.  
15. The (3.) Answer is, Such as have Restraining Grace only, (and not Renewing Grace also) 'tis their great trouble, that they are held in so much and so long in the stocks of Conscience: Alas, they would gladly be enlarged, and set at liberty again (as gladly as a man that is set fast in the stocks, would be set out of them at liberty) that they may find out their own old paths again, Hos. 2. 6. They do grudge at the hedge and wall that God hath set 'twixt them and their sin: Whereas we find David (with his new heart) blesses God for hindering him from doing evil, 1 Sam. 25. 33, 34. But those men murmur that they are hindered by this Restraining Grace, and not any real Diminution of the inward substance and quality of it. The (4.) Answer is, This Restraining Grace is always [ab extra] proceeding from an external cause or original; as the burning Bush; Exodus 3. 2. had the light of fire continued upon it; but the heat thereof was restrained by an outward overruling Power. And so it was with the fiery furnace, Dan. 3. 27. which had heat (as well as light) only it was chained up and restrained at that time; the great God of Nature can chain up any particular nature. In both these Instances, God restrained the combustible matter, so that the green leaves of the Bush, and the living bodies of the Men were not so much as singed by it. Thus also God restrained the hungry Lions from devouring holy Daniel, Dan. 6. 22. and thus likewise God restrains the rage of mon, Psal. 76. 10. 'Twas not any inward Principle that restrained profane Esau from harming his Brother Jacob, but it was an outward awe of his aged Father, Gen. 27. 41. The days of mourning for my Father are a● hand, and their will I slay my brother Jacob.  
Thus it appears that Restraining Grace differs from Renewing Grace, [quoad fontem] the fountain and original from whence they flow: the latter is from an inward Principle, the former from an external Cause or Motive, as is exemplified in Scripture; (1.) 'Twas Pharaoh's knowing Joseph that made him courteous to the Israelites, and that restrained him and his people from exercising cruelty to them, Exod. 1. 8, 9, 10. (2.) 'Twas a Reverence that the Israelites had to Joshuah and the Elders, etc. that restrained them from their Idolatry, from their worshipping of Baalim and Ashtaroth, Josh. 24. 31. and Judg. 2. 7. 10, 11-13. (3.) 'Twas an awful respect that Joash had to Jehoiada, which moved him to do right in the sight of the Lord, all the days he lived with him to instruct him, 2 King. 12. 2. whereas after Jehoiadas death, King Joash harkened to his flattering Courtiers, and left God's Temple to worship Idols in the Groves, 2 Chron. 24. 24. 17, 18. And thus it is with all those that carry well for the sake of a godly Father, or Mother, or Master, or Minister, while they live, to awe and instruct them; but (as if akin to profane Esau) after the death of those, than they run into excess of Riot and exorbitancy. The (5.) Answer is, And as they differ each from other, [quoad fontem] so likewise fifthly, [quoad finem] according to the End to which they have a tendency. Restraining Grace is principally for this end, to uphold Societies in the World, especially that Society of the Church: (as above.) It's End is for the good of others, more than of a man's self that receives it; but renewing Grace is primarily for the benefit of the Receiver, and secondarily for others.  
17. The 6 and (last) Answer is, They do differ in their Extent and Latitude in respect of those four Circumstances; 1. Person▪ 2. Time. 3. Subject. and 4. Object.  
(1.) In respect of the Person. Restraining Grace is given to the good and bad promiscuously; but Renewing Grace is given to the good only: Thus the former was conferred upon the Heathen King Abimelech, upon wicked Saul, and the like, as before; and the reason is, because the End of it is for the good of others, as is aforesaid. 'Tis possible that the receiver of restraining Grace may receive no benefit at all to himself by it, especially not benefit that accompanies Salvation, Hebr. 6. 9 (2.) In respect of Time. Restraining Grace may bind up a man from evil for a time only, and the man afterwards may have the reins of the bridle laid upon his neck, and he left lose to run riot in the hands of his own counsel; as Israel, Joash, etc. aforementioned, and as Saul, Herod, and many others. (3.) In respect of the Subject. Restraining Grace may bind the hand, when not the tongue or the heart; it may leave both them at liberty. Thus Saul's hands were sometimes tied up by David's Innocency and Jonathan's Intercession, while his tongue and heart were at liberty to do David a mischief. (4.) In respect of the Object. Restraining Grace may lay fetters upon a man in his way to this or that notorious sin, and yet the man may have elbow-room enough in his way to other sins. Thus Herod was restrained by his reverence to the Baptist, from doing many evils (in his doing much good, Mark 6. 20.) yet was he at liberty for his sinning with Herodias: Whereas renewing Grace (as it differs both as to its fountain and as to its end, so) 'tis distinguishable in all those four Circumstances; 1. 'Tis not so Common. 2. 'Tis more Durable. 3. More Extensive to all parts and faculties of body and soul. And 4. More Universal against all sin.   

CHAP. XI.  
Of the Heart's Treachery touching Actions.  
1. HAving discovered the Treachery of your Heart touching your state (both Temporal and spiritual) I come now to discover what it is touching Actions; which are threefold, Natural, Civil, and Religious Actions. Concerning your natural and civil Actions, how you ought to watch your Heart from being deceived herein, I must refer you (for brevity's sake here) to my Crown and Glory of a Christian, pag. 78. to 121. which I may enlarge upon (if the Lord lengthen out my tranquillity) in due time, that this Treatise, Of the Treachery of the Heart, may not swell into a too bulky (and above a pocket-) book: touching your Religious Actions (which I therefore shall handle here only in the general, referring you to every particular Religious Action or Ordinance, (in my Walk and Work of a Christian upon Earth, till he come to Heaven.) And these Religious Actions are principally two: The first is, your performing of Duties; and the second is, your exercise of Graces.  
1. Of the first of these; to wit; Take heed your treacherous heart deceive you not in your performance of Duties. In order hereunto you must know, That [DUTY] is your Homage and Fealty, which the creature (Man) owes to his great Creator; 'tis your poor Pepper-corn you must pay to the Landlord of the world; 'tis the Soul's reciprocation unto God, showing forth the praises of him (as your first-fruits to him) who hath called you out of darkness into his marvellous light, 1 Pet. 2. 9 The love of God constrains you, 2 Cor. 5. 14. to say, What shall I do unto thee, O thou Preserver of men, Job 7.20. A gracious heart is of a rendering Disposition, Psal. 116. 12. and can never do enough for God, that hath done so much for it; you must be ever Praising the glory of his Grace, Ephes. 1. 6. in due and daily Duty, which you may neither neglect, nor carelessly perform.  

1. The Malady.  
2. The Remedy.   
First, Of the Malady.  
2. The first Deceit of the Heart in respect of performance of Duty to God (which Mercy from God always requires) is, your Heart may be remiss and negligent therein, not only before, but even after sincere Conversion. (1.) Before Conversion, Your heart will then love a lazy Religion, (although some Conviction to Duty be upon you) and such as costs you nothing, or very little; whereas holy David would not offer to the Lord his God, that which did not cost him something, 2 Sam. 24. 24. He would honour God with his substance, Prov. 3. 9 and lay out some cost for him, as the good Woman did in her Spikenard of great price, John 12. 3. Whereas the Duty (which the unconverted perform) is either none, or as good as none; there is small difference 'twixt [Nequam] and [Nequicquam,] as good never a whit, as never the better: Though the carnal Jews (undoubtedly) in their seventy years' Captivity prayed often, as well as fasted often, Zech. 7. 5. Yet Daniel excellently accounts for them, as if they had performed no duty at all; [Yet made we not (at all) our prayer to God,] Dan. 9 13. because they did it lazily, and more for breaking off their chains than their sins. Thus likewise Paul (in his carnal and unconverted estate) while he was educated in the strictest Order of the Pharisaical Religion, Acts 26. 5. and (no doubt) [said] his Prayers often, yet all that time never [made] his Prayer (as 'tis phrased, Job 22. 27.) unto God at all; and therefore he was never reckoned to pray (indeed) until after his Conversion, Acts 9 11. Yea, and (2ly) after Conversion, Oh what a secrèt willingness will you find in your treacherous heart, either altogether to omit duty, or to be sleight and perfunctory in the performance of it: Smarting Experience will suggest to you something of an over-satisfying content, sometimes to be disappointed of duty. Ask your Heart, Hath Morning-occasions and company never hindered you of your Morning-duty, or (at least) made you to post it cursorily over? But you must know, that though God (upon some occasional hindering Occurrences) may give you a Dispensation for this or that particular hour of Duty, yet that Dispensation may not be construed by you as a plenal discharge from Duty.  
3. Indeed many persons plead their multitude of business to be their hindrance from performing of Duty; but I say, not only, that multitude of works wants not sin, no more than multitude of words, Prov. 10. 19 Eccles. 5. 3. but also the more business and occasions you have in the world, the more need you have to perform Duty (more strictly) for sanctifying those your many Occasions: for your Employments (as well as your Enjoyments) should all be sanctified by Prayer, 1 Tim. 4. 5. House-occasions, and Field-occasions, yea all occasions stand in need to be sanctified, Levit. 27. 14. 16. 18. Reverend Mr. Pemble saith excellently, that there is no outward Calling so very full of various Employments, but that in the space of twenty four hours, some time might be spared and redeemed for Religious Duties. 'Tis true, God doth not expect so much Duty from you (that live in an outward Calling) as he doth from those whose Calling is the Ministry (who should dedicate their whole times and their whole talents unto God) yet know, that God gives to none a licence to be lazy; and if you neglect your Duty to God, you will be in danger of Judgements from God, [Let us go and sacrifice to our God, lest he fall upon us with his plagues] Exod. 5. 3. As omission of Diet breeds Diseases in the Body, and makes work for Death, or for the bodily (Physician: So omission of Duty breeds Distempers in the Soul, and I makes work for Hell, or for the Soul-Physicians: Alas, it was Omission of Duty (a Sin of Omission) that banished Moab from the Church, to the tenth Geveration, Deut. 23. 3, 4, 5. and that D●muld many to the pit of Hell, Matth. 25. 42. And if you be lukewarm (only) in Duty, (though you omit it not) God will spew you out of his mouth, Revel. 3. 16. into some base place; any (the worst) place is good enough to receive God's spewings.  
4. The second Deceit is, When you are brought from Sin to Duty, and from the Omission to the Observation of it; then may your heart deceive you in overvaluing Duty, in living upon it, and resting in it: We are not ignorant of Satan's devices, 2 Cor. 2. 11. that envious one. If he cannot keep you too much on the left hand, he will throw you too far on the right, and make you set up duty in Christ's stead; and cause you to give it that honour, which is due to Christ: Just as Darius his Mother did obeisance to Ephestion, mistaking him for Alexander (himself) saluting the Favourite for the Prince. When the Devil (in conjunction with your own heart) can not longer prevail to make you undervalue Duty (in neglecting of it) then (alas) he will strongly tempt you to overvalue Duty, and to set it up as a Saviour to you; well knowing how offensive it is to Christ to justle in any Competitors or Corrivals with him in the matter of Salvation, who will be one and all, or he will be none at all; As Christ trod the Wine-press alone, Isa. 63. 3. to bring you into his Wine-cellar, Gant. 2. 4. So besides him, there is no Saviour, Isai. 43. 11. And though Christ must sit upon the Throne himself alone, yet then will he have his Train (to wit, Holy Duties) to fill the Temple, Isai. 6. 1. So that you must distinguish them, and know the one from the other, as your Father Abraham knew his Lord (Christ) from the two created Angels, Gen. 18. 2, 3. You must give to duty the things that are duty's, and to Christ the things that are Christ's: The three Wisemen, when they saw the Star (that was their guide to Christ) did not fall down to worship it, but Christ himself to whom it led them. They did not offer their Gold, Myrrh, and Frankincense to the Star, but to Christ, who is called The bright and Morning Star, Revel. 22. 16.  
5. As the Dyal cannot tell you what is the hour of the day, unless the Sun do shine upon it; so your best Duties cannot show you any hour or time of Joy, any further than while The Sun of Righteousness (the Lord Christ, Mal. 4. 2.) doth shine upon them. Alas, what doth Elijah's Mantle signify to Elisha, unless he have also the Lord God of that Mantle, 2 Kin. 2. 14. Therefore take heed you rest not in bare Duty; you must not live upon duty, but upon Christ in duty; for your life is hid with Christ in God, Col. 3. 3. You must let go your Duties in point of Justification, and yet hold them (as your life) in point of Sanctification, for Duty should not die while you live; you must do them, but you may not glory in them, [Let him that glorieth, glory in the Lord,] 1 Cor. 1. 31. Thus blessed Paul suffered the loss of all his duties, [Non quoad substantiam, sea quoad qualitatem & officium justificandi,] Phil. 3. 7, 8. He did not depend upon his Duties for his Justification (as before he had done in his Pharisaical state,) nor laid he now the stress of his Salvation upon them, but he cast the great burden of both upon the Lord, Psal. 55. 22. Alas, as your goodness (in Duty) extends not to God, Psal. 16. 2. and you cannot be profitale to him, Job 22. 2, 3. God receives nothing at your hand, (by all) Job 35. 7. So when you have done all you can, you are still but an unprofitable Servant, Luke 17. 10. Your best Duties are but filthy rags, Isa. 64. 6. though they be pure in the fountain, as flowing from the Holy Spirit, yet are they muddy in the stream, as they run through the dirty channel of your corrupted heart; and therefore those Popish Doctrines (of Merit de Congruo, and de Condigno, and of Supererogation) are no better than lying Doctrines.  
6. The third Deceit of the Heart is, After you have been an overvaluer of Duty some time, Satan (and your own heart) may beguile you, 2 Cor. 2. 11. to become an undervaluer of Duty again in the days of your Knowledge, as before you had been in the days of your Ignorance: Thus the Adversary of your Soul will toss you into extremes, backward and forward, yea and backward again, making you to sleight and contemn Duties again, but upon another bottom now; to wit, under a pretence of making Christ your All: As if Christ had given you now a licence to be lazy: But surely you never so learned Christ, Ephes. 4. 20. As you have received Christ Jesus the Lord, so should you walk in him, Col. 2. 6. and being delivered (by him) therefore must you serve him in Holiness and Righteousness all your days, Luk. 1. 74, 75. And seeing you are bought with the price (of his blood) therefore must you Glorify him with your body and spirit, 1 Cor. 6. 20. for you are not yet come to your rest, Deut. 12. 9 and until you be come to your eternal Rest (or Sabbath) you must not cease from your spiritual work, labour or duty, Hebr. 4. 10. So that Duties must not die, while you live; and as long as you are on this side Heaven, so long must you be doing Duty on Earth; This is the place of our performing work, and that of our receiving wages: You may not transfer all your work from yourself upon Christ, as if nothing were due from you, and to be done by you. 'Twas a good Saying of Austin's [Acti agimus, & servati sumus▪ ut serviamus.] We are acted by the Spirit of Christ, that we (our selves) may act for Christ; and we are saved by our Saviour, that we may serve our Saviour. Though God made us without ourselves, he will not (saith that Father) save us without ourselves: There is a triple-Homage (to wit, of Reverence, of Obedience, and of Thankfulness) which is your poor Pepper-corn you must carefully pay to the Lord and Landlord of all your Mercies: They that would have healing, there is something required to be done by them; they must step into the opened Fountain, Zech. 13. 1. as the diseased did into the Pool of Bethesda, Joh. 5, 4.  
7. If you compare Revel. 1. 6. with 7. 14. together, these two Scriptures will show you, that not only Christ doth wash you, but that you must also wash yourself in the blood of the Lamb; and hence is it, that the Lord calls upon you, to this washing work, Isai. 1. 15. God will give you Grace, just as Boaz gave Ruth corn, Ruth 2. 15. He could have given her an Ephah of Barley (ready winnowed to her hand) without more ado; but mark, she must gather it up into glean, and beat it out of the ears, etc. Though the corn was Boaz's gift, yet all this was ruth's duty, which was all the price she should pay for it. Thus the very Heathen could say, [Dii laboribus omnia vendunt,] God sells all his blessings for man's labour; 'tis all one charge to him, yet thus he gives both Grace and Knowledge; and God's promise of Mercy is no exemption to man from Duty. He promised deliverance from the Babylonish Captivity, yet for that will he be enquired after, Ezek. 36. 12. 37. [Ora, labora, & admotâ manu invocanda est Minerva,] were good Say of wise Heathens. Duty is the way to Mercy: Oh then take heed of being weary of duty, (which is near of kin to a reprobate mind. A Child of God may be weary in it, but never of it, for he is a serving Son, Mal. 3. 17. If once you become too good for duty, you'll assuredly prove too weak for holiness: A little Child gathers strength by its due and daily sucking the breast, but if it be Tongue-tied, or hindered from sucking by any other impediment, 'twill sensibly (as well as insensibly) soon pine away. Our Spiritual life is as our Natural life, both which Lives are within us, yet neither of them do arise and are nourished from ourselves, but from something that is without us. Hence is it, that you stand in as much need of daily bread for your Soul, as you do for your Body: And this Bread of Life comes dished up to you in divine Duties. Therefore by these things you live, and herein is the life of your spirit, Isa. 38. 16.  
8. The fourth Deceit of the Heart herein is, 'Twill wander from God in duty, it cannot watch with Christ one hour, Matth. 26. 40. nor attend the Lord without distraction, 1 Cor. 7.35. much less can you abide with Christ one whole day, (as those Disciples did) Joh. 1. 41, etc. your spirit will not be steadfast with God, Psal. 78. 8. 37. but your heart will deal unfaithfully with him, and start aside from him ●●ke a deceitful bow, (as above) vers. 57 'twill b● like Reuben, as Unstable as water, Gen. 49. 4. This is for Lamentation, and should be for Lamentation to you, that you should bring such a slippery heart before the Lord in Duty, that will not serve God so entirely, as it has served sin: Alas, you have served sin with your whole Heart, (Soul and strength) but you could never serve God so: your heart hath been divided in his service, Hos. 10. 2. We are (all of us) too much [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] double-souled, or double-hearted, (as James phraseth it,) Jam. 1. 8. hence cometh our unstableness in Duty, and our halting and halving 'twixt God and the world, and 'twixt Christ and sin: This is that corruption which that Apostle calls upon us to cleanse away, (cleaving so fast to us) Jam, 4. 8. and then there would be more Constancy and Evenness, more Stability and Entireness in our Minds, Mouths and Manners before the Lord: This is absolutely necessary in all those that draw nigh to God, Levit. 10. 3. and the contrary is abominable, Isai. 29. 13. We may (all of us) say in this case as Joseph's brethren said in another case, [We are verily guilty,] Gen. 42. 11. Therefore you have need to watch your heart, (Prov. 4. 23.) like a thief, that will either steal away from you by fraud, or ●eak away from you by force, ere ever you be ware: And to pray with David, Lord, fix ●nd unite my heart, [that, as thou art God alone, so my heart may be to thee alone,] Psal. 86. 10, 11. Lord, bend it and bind it fast with cords, (as a Sacrifice or untamed Heifer) to the horns of the Altar, Psal. 118. 27. that you may serve God with singleness, 2 Cor. 1. 12. cleaving to him with full purpose of heart, Act. 11. 23. Deut. 30. 20. and sitting close to him, (as the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] 1 Cor. 7. 35. signifies) as close as Mary did to Christ, Luke 10. 40. while Martha was distracted with many things.  
9 The fifth Deceit of the Heart is, 'Twill be weary of Duty, as well as wander in and from Duty; this ushers in that. If your heart be divided, disjointed, and (thereby) disenabled for Duty (for [Aninia dispersa fit minor] a stream divided into several channels runs the weaker, [Vis unita fortior,] if contracted into one, the same becomes the stronger;) 'twill soon also grow weary of Duty, and cry, Oh what a weariness is it, Mal. 1. 13. where the Jews come puffing and blowing into the Temple, as if they had lost their pant with carrying some Carrion-sheep upon their shoulders for Sacrifice; as if God had called them to no other service, but servile drudgery; but God (knowing the language of their hearts) detects their Hypocrisy, telling them, he presseth upon no man, neither liketh he that service that is pressed out of people, as Verjuice is pressed out of Crabs: All his Saints, Subjects and Soldiers are Volunteers, a willing people, that bring their Free-will-offering to him, Psal. 110. 3. They dare not cry out of weariness as those did, nor account the Sabbath a burden, as they did in Amos 8.5. who were (as it were) in the stocks, or little-ease all the Sabbath-service, though they do (themselves) perform no better works than dead works all the time, either for fashion's sake, or for fear of the Law. Oh let it not be so with you, let the Sabbath be a day both of desires and of delights to you, Isa. 58. 13. and take as much pleasure therein, as one walking in the Spring-garden of Spiritual Duties (arm in arm, and heart in heart) with your dear Lord Jesus: you must not only [Deo servire, sed & adulari,] be unsatisfiable, unwearied in his service, as one that never does enough for him, that hath done (and suffered) so much for you.  
10. The sixth Deceit is, You may look more at the Acceptation of the Action performed, than at the person performing: 'Tis true, in the Covenant of Works, (the first Covenant) God first accepted of the Action, and then of the Person; for the tenure of that Covenant runs in those terms, [Do this and live.] Ambrose (the Father) hath an excellent descant upon it; to wit, [Homo priùs probandus, quàm approbandus,] Man must first be proved (in this Covenant of Works) before he be approved: When God (the Creator) called all his created things good, and very good, at the end of every days Creation, yet when he had created Man, he speaks not one word of the goodness of his creature [Man,] and why so? 'Twas because Man must first be tried, and then (if he deserved it) commended; but alas, Man [bal Jalin, non pernoctavit] abode not one night (as the Hebrew word signifies) in his honourable estate, wherein he was created, Psal. 49. 12. He failed in his action, so God accepted not of his person: But 'tis otherwise in the second Covenant (the Covenant of Grace,) for herein the person is accepted first, and then the action from that person; As in the case of Abel, Gen. 4. 4. and Hebr. 11. 4. his Sacrifice was respected and accepted, because by Faith his person was justified; [The Lord had respect to Abel, and to his offering,] God's respect there was first to his person, and then to his Action or Offering: Whereas the first Covenant was made betwixt an holy man, and an Holy God; Man then stood upon his own legs, and by his own strength, and he had then no backdoor, no surety: But this second Covenant is made with us in Christ, and 'tis now, Live and do, (as the first was, Do and live;) because we live in Christ, that therefore we do our actions acceptably in him, Ephes. 1. 6.  
11. The seventh Deceit is, You may look that your person may be accepted (in Duty) more for the Actions sake, than for Christ's sake: If your heart be not lifted up and raised to a due height in Duty, 'twill be a low creeping heart, and then will it poor too much on self, and the Duty done, and too little on Christ; Whereas no Israelite was to offer up his own Offering, but he must put it into the hand of the Priest (who was a type of Christ our Highpriest) and he must both bring it, and burn it before the Lord for the Israelite, Levit. 1. 15. You should therefore eye yourself less, and your Highpriest more in all your Duties; especially considering, that 'tis he who carries the names of all the Tribes of Israel upon his Breastplate into the Holy of Holies, Exod. 28. 29. 'Tis he who must present your person with acceptance to his Father, saying, Lo here am I, and the children which thou hast given me, Hebr. 2. 13. Yea, and 'tis He that must present your actions too, or they will never come with acceptance upon God's Altar, Isa. 60. 7. 'Tis Christ's work to pick out the Weeds from the Flowers in all our Duties, he takes away the Iniquity of our holy things; and what Flowers and Fragrancies (of his own Spirit) he finds in our Duties, Cant. 4. 16. those he binds up in Nosegays, and so presents them to the Father for us: He Eekes out all our defects with his own fullness of sweet odours, Revel. 5. 8. and 8. 3▪ presenting nothing to God, but what is pleasing to him, as perfumed by his Merit.  
12. The eighth Deceit is, You may be puffed up with Pride after enlargement of Duty: When Spiritual Fire is at any time vouchsafed to be sent down from Heaven upon your Heart in Duty, then is Satan's time in tempting you unto Self-admiration, whereby you may forfeit the heart-warming presence of God at another time: This is Satan's Chemistry, to bring evil out of good; to wit, Spiritual Pride ou● of a divine (enlarging) presence, which i● quite contrary to God's Chemistry, in bringing good out of evil, to wit, a sanctified Use of temporal trouble. Indeed God would never suffe● any sort of evil (Natural or Moral) to be in th● world, if he knew not how to extract som● good out of all evil. The spirit of (or spiritual) Pride is the worst sort of Pride, as th● spirit of poison is the worst sort of poison [Corruptio optimi est pessima.] As this sort o● pride is the corruption of the best thing (to wi●● divine Duty) so it becomes to be of the wor●● nature, Morbus Satanicus, the Devil's Disease 'Tis the worst kind of Theft, as it is a stealing from God his declarative Glory; 'twas Bernard's Descant [Vxor gloria viri, & gloria uxor Dei] as the Wife is the glory of man, 1 Cor. 11.7. so Glory is the wife of God, and therefore God is as jealous of his Glory, as a man is of his wife; [His Glory he will not give to another, Isa. 42. 8. 12. Will a man rob God? Mal. 3.8. 'tis as sublime an Impudence, as to rob the King of his Queen; and yet this you may do, in robbing God of his Glory (the chiefest Flower and Jewel of his Crown) when you exalt yourself (after enlargement) more than your God, which is a grosser and greater Crime than that which proud Haman was charged withal, [Will he force the Queen before my face,] Esth. 7. 8. Hence arose that harsh-sounding Sentence of Austin, [Duty damus more than Sin, and Duty damus more than it saves,] the sound sense whereof must be this, When men are found priding for duty, and resting in duty, the Devil deceives them, and so far their duties have accidentally a damning nature, especially when they are deceived with seeming for saving Duty; As the Witches in Lorain (which Dr. Preston speaks of) were deceived by some seeming broad pieces of Gold, which proved at last no better than an heap of yellow dried leaves of the Aspin-tree; thus when we writ up service, and God writes it up sin; Satan cheats us with seeming Service and in this sense Duty (accidentally) madamn. Duty (indeed) saves none; that ●● Christ's work to save, and not the work o● Duty: Duties be good Evidences (as Grace be) but both be bad Saviour's.  
13. Thus far of the first thing, to wit, the Malady. The second particular is the Remed● briefly; Would you have relief against those deceits aforesaid, then take these following Rules. Rule the (1.) Mind the Principle you● act from in Duty; God looks more at the principle of Duty, than at the performance, or Duty itself; he looks not so much at what you do, as [with what spirit] you do your duty. Alas, a Cain may offer sacrifice as well as an Abel, Gen. 4. 3, 4. and a Doeg may step as far into the Sanctuary as a David, I Sam. 21. 7. yea, a proud Pharisee may step far further into the Temple than a penitent Publican, Luke 11. 10, 11. 13. yet with differing spirits and principles: All your Deeds and Duties should be made manifest that they are wrought in God, Joh. 3. 21. that is, from a good principle, as well as from a good End: Jehu did excellent things for God, 2 King. 10. 16. yet that which spoilt all was, that all his high and noble exploits did spring from a low and ignoble spirit and principle, in not pursuing Gods praise so much, as his own promotion. The (2.) Rule is, Go forth in the strength of the Lord into every Duty, Psal. 71. 16 Take heed of fetching Materials of Duty from yourself, making Duty a matter of Wit, of Memory, and of natural Abilities. Alas, this is but a lifting up your own tool upon God's Altar (which will not polish, but pollute it,) Exo. 20. 25. Duties that are made up of parts, words and wit (as Abanah and Parphar, rivers of Damascus) may indeed scour, but 'tis Duty done in God's strength (as Israel's Jordan) can cure the Leprosy, 2 Kin. 5.12. 14. As Elisha's staff in the hand of Gehazi cannot cure, 2 Kin. 4. 29, 31. so Duties (performed never so gloriously by our own abilities) cannot help: what cares Satan for all their Adjurations, Act. 19 13, 14, 15. where he sees not, feels not the evidence and demonstration of God?  
14. The third Rule is, Never sit down satisfied in Duty, without the supply of the Spirit of Jesus Christ, Phil. 1. 19 who must help your infirmities, Rom. 8. 26. Gre. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] lift with you as at a log, and bearing up the heavier end of Duty for you; God said betimes ['Tis not good for man to be alone,] Gen. 2. 18. 'Tis not good that man should be alone at any time, but especially in Duty; he stands in as much need of an helper for his Soul, as he doth for his Body. Martha would not serve Christ alone, but she would have Christ to bid her Sister (Marry) help her, Luke 10. 40. So do not you serve Christ alone in Duty, but desire him to bid his Spirit help you therein▪ Christ tells you, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] seorsim a me, without me▪ (and my Spirit) you can do nothing, Joh. 15. 5. you cannot pray as you ought, Rom. 8. 26. As you must do Duty from a principle of Life (habitual Grace, or a renewed frame of heart, in Faith and Love) so you must call in the help of the Spirit, to excite that spring and principle, crying, Awake, O Northwind, come thou South, blow upon my Garden, etc. Cant. 4. 16. and praying, Lord, quicken me in thy way, Psal. 119. 37. As endeavours [without God] cannot, so God [without endeavours] will not quicken that spiritual principle; the flint must be struck upon the steel, or there is no fetching of fire out of it: You should stir up yourself for, and interest Christ in all your Duties, that the sword of the Lord and of Gideon may go (hand in hand) together, Jud. 7. 18. 20. The (4.) Rule is, Do Duties for right Ends, as well as from a right Principle, by a right Strength, and with a right Supply. Right ends of Duty are, 1. That God may be honoured by it. 2. That your thankfulness to the God of your Mercy may be expressed. 3. That those Duties may be profitable to others, Tit. 3. 8. And lastly, That your Soul may meet with Christ in them. You should cry in every Duty, have over (Lord) for Heaven, getting a full tide of Affections; and cry with David, Oh that I had wings, Psal. 55. 6. and wind in my wings. Zech. 5. 9 Revel. 12. 14. even the wings of a dove, wherewithal you may fly to the Ark of Mercy, as Noah's dove did.  
15. The fifth Rule is, See that your heart rest not short of Christ in any Duty. Let go your hold of no Duty, until you find something of Christ in it; and until you get not only an handful, but an armful (with old Simeon, Luke 2.28.) yea an heartful of the blessed and beautiful Babe of Bethlehem therein. Indeed you should have commerce with Heaven, and communion with Christ in duty, which is therefore called the presence of God, or your appearing before him, Exod. 23. 17. and Psal. 42. 2. Your Duties then must be as a Bridge to give you passage, or as a Boat to carry you over into the bosom of Christ. Holy Mr. Bradford (Martyr) said, He could not leave Confession, till he found his heart touched and broken for sin; nor Supplication, till his Heart was affected with the beauty of the Blessings desired; nor Thanksgiving, till his Soul was quickened in return of Praises; nor any Duty, until his heart was brought into a duty-frame, and something of Christ was found therein. Accordingly Bernard speaks, [Nunquam abs ●e absque te recedam, Domine,] I will never departed (in duty) from thee without thee, O Lord. Augustine said, h● loved not Tully's elegant Orations (as formerly▪ because he could not find [his] Christ in them; nor doth a gracious Soul empty Duties. Rhetorical flowers and flourishes (expressions without impressions) in praying or preaching, are not true bread, but a tinkling Cymbal to it, and cannot be put off with the empty spoon of airy Notions, or lovely (that are not also lively) Songs: If Christ talk with you in the way (of duty) your heart will burn within you, Luke 24. 16. 32.  
(6.) The sixth Rule is, Neglect not the [Magnalia, or] great Duties of Christianity, while you do observe (it may be oversolicitously, even to Superstition) the [Minutula, or] lesser Duties; as the Pharisees in their straining at gnats, and swallowing camels, Matth. 23. 23, 24. As Saul, that scrupled eating flesh with the blood, 1 Sam. 14. 33. yet not at all the shedding of the blood of the Lords innocent Priests, 1 Samuel 22. 16, 17, 18. And as those wicked Priests seemed to make Conscience of putting the price of Blood in the Treasury, but none at all of imbruing their hands in the innocent Blood of the Lamb of God, Matth. 27. 6, etc. the price of that Blood may not lie in their chest, yet the Blood itself may lie on their Consciences, v. 25.  
(7.) The seventh Rule is, You must persevere in Duty all your days (as before.) You may not be a young Saint, and an old Devil; like the New-moon, that gives light for a while in the former part of the night, but goes down into darkness long before the Night is gone. You may not be a lightsome Professor in your Youth, and have your light wrapped up in darkness in your old Age; but your Grace (like good liquor) should run fresh to the bottom, and your last days should be your best.   

CHAP. XII.  
Of the Heart's Treachery in exercising of Graces.  
1. THe Deceits of the Heart concerning Grace, are manifold to be here discovered; as (1.) You may mistake Gifts for Graces. (2.) False and seeming Grace, for true and saving Grace. (3.) Common Grace, for special Grace, which accompanies Salvation, and is peculiar to the Elect of God: All these are over and above those Deceits aforementioned, in mistaking Nature for Grace, Civility for Sanctity, and Restraining for Renewing Grace. You may think that you are exercising the very right and real Grace of God, when 'tis only some Mock-grace that is exerted and exercised in you: In order to the undeceiving of your Soul herein, you must (1.) know what this Grace of God's Elect is; which Spirit of truth the world cannot receive, Joh. 14. 17. And (2ly.) how to distinguish it from those other (falsely supposed) Graces, which the Non-elect world may and do receive. First of the (1.) to wit, What right Grace (which the Apostle calls true Holiness) is, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] Ephes. 4. 24. the Holiness of Truth, Gr. or true Holiness, in opposition to that which is falsely and feignedly supposed only to be so. This right and real Grace, or Holiness, is called (in Scripture) The Riches of his Glory, Rom. 9 23. The Divine Nature, 2 Pet. 1. 4. and the very life of God himself, Ephes. 4.17. yea, the very Image of the heavenly Adam, 1 Cor. 15. 49. wherein we resemble Christ, not only as a picture doth a man in outward Lineaments, but as a Child doth his Father in Countenance and Conditions. This resemblance consists not in Corporeal Substance, so much as in Divine Qualities. Grace (in truth) is the choicest frame and excellency that flesh and blood is capable of: 'Tis (as Reverend Mr. Robert Bolton defines it) the most glorious Creature of the Father of Lights, flowing immediately from his blessed face. As in the hand of Moses the Serpent was turned into a rod, Exod. 4. 4. so in the hand of the Messiah our crooked Natures are made straight by Grace (the Lion is changed into a Lamb, etc. Isa. 11. 6, 7, 8.) and our rough spirits are made plain thereby, Isa. 40. 4. 'Tis the work of this blessed Carpenter (so Christ is called, Mark 6. 3.) to hue and square many a knotty piece of Timber, that it may become fit materials for his holy Temple.  
2. The second thing you are to know is, how to distinguish the right from the wrong; and (first) how Grace is distinguishable from Gifts? (which may be your first enquiry.) To which I answer (1.) in the general. 'Tis possible a man that hath Grace, may think he has nothing but Gifts; and ('tis as possible) that a man which hath nothing but Gifts, may think that his Gifts are Graces: He that hath Gifts, hath (indeed) an excellent thing, and that which we are commanded to covet earnestly, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] zealously affect (as 'tis the best Ambition) 1 Cor. 12. 31. Yet is there a more excellent way: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graces are better than Gifts, 1 Cor. 13. 1. etc. Gifts are (indeed) excellent things, as they are Spiritual things (flowing from the Spirit assisting, if not indwelling;) in this respect they are better than all the Gold of Ophir, which is but a natural thing, and hath only a natural excellency; but spiritual Gifts are not only spiritual things, but be a part of the purchase of Christ's Blood, and a blessed fruit of his Ascension into Heaven, Ephes. 4. 8. And it must needs be an excellent thing to become a Saviour of Souls by Ministerial gifts, (to save souls and to pluck them out of the fire, Judas 23. This is an excellency denied to Angels, who are but ministering spirits, and the Word of Reconciliation is not committed to them: The Office of preaching the Gospel is taken from the Angels (who first preached it to the Shepherds, Luke 2.10, to 15.) and given to the Ministers: Though an Angel certified Cornelius that his Prayers were accepted, yet doth not the Angel preach the Doctrine of Redemption to him, but refers him (for that) unto Peter, Act. 10. 3. 5. Notwithstanding all this, a man may save others, and not save himself, but be a cast away, 1 Cor. 9 29. at last: Hence the Apostle exhorts Timothy that he be careful to save himself, as well as others, 1 Tim. 4. 16. Those Hypocrites (Preachers) that in Christ's Name had cast out Devils, were (as unknown to Christ) at length cast out to Devils, Matth. 7. 22.  
3. The second Answer is more particular, for distinguishing Gifts from Graces; They differ (1.) In their original, though both come from one and the same Holy Spirit, yet 'tis in a different respect; for Gifts do flow from the Spirit, as he is an assisting Spirit only, and not an indwelling Spirit also. But Grace always flows from the Spirit, as both Assisting and Indwelling too: 'tis thus illustrated; As a Carpenter may both build an House, and beget a Child, yet one and the same individual man is the original of both these, but with this difference; the house (that he builds) partakes of his Art only, and the Child (he begets) doth partake of his very Nature: So Gifts, though they do come from the same Holy Spirit (that works saving Grace) yet are they but [Opera ad extra] external Operations, and not the proper and genuine fruits of an Indwelling, as well as of an Assisting Spirit. A Pilot is said to be (in Philosophy) the [forma assistens] to guide the Ship in its Navigation; but 'tis the Soul that is the [forma informans] to guide the Body in all its Motions and Operations. Oh see that the Spirit be your [Soul] in Grace, as well as your [Pilot] in Gifts. (2.) In their Object; Gifts are more for Honour, than for Holiness; but Grace is more for Holiness, than for Honour: 'Twas Saul's cry, (who had got the Gift of Prophecy, when he was among the Prophets, 1 Sam. 10. 10.) Yet honour me now among the people, 1 Sam. 15. 30. Let gifted men have but the Honour, and let who will (for all them) take the Holiness. Gifts are (all) for a Glory that is without, but Grace is (all) for that Glory which is within, Psal. 45. 13▪ Reverend Mr. Bridges saith excellently, Tha● as Gifts are the fruit of Christ's Ascension, E●phes. 4. 8. so they are (all) for Ascensions and Glories, for the finespun Notions, for the acquaint and quirking Speculations of sounding brass, and tinkling Cymbals: But true Grace falls in with a crucified Christ, saying, (with the Apostle) I determined to know nothing. (to profess no other skill) among you, than Chri●● and him crucified, 1 Cor. 2. 2. 'Tis not (a● Children are) for the gaudy flowers among the Corn, but (as the Husbandman) for the Corn itself.  
4. Gifts and Grace differ (3ly) in their subject; Gifts may be given to a wicked man [i●ordine ad aliud] for the good of others, (as a Nurse may meet with bountiful gifts and good keeping in her Master's house, not so much out of respect to herself, but for the sake of her Master's Child, which she hath in her Nursery:) But Grace is special favour, the Receiving subject whereof is only those that are Elected and Accepted in Christ; 'tis a Favour which God shows only to his people, Psal. 106. 4. He useth to do so only to those that love his Name, Psal. 119. 132. Whereas a wicked Judas (a Devil) may be the subject of receiving Gifts; he undoubtedly had as shining Gifts as any of the Disciples, insomuch that they were so far from suspecting him for betraying of Christ, that each of them rather suspected himself, saying, Master, is it I? Yet all his Gifts (though shining) were but as those Torches and Lanterns which he abused to betray his Master: So that a man may perish with Gifts, but never any man can perish with Grace. Noah's Carpenters were gifted to build an Ark, for saving Noah and his Family; yet had they not Grace to save themselves from the universal Deluge. (4ly.) They differ in the Effects. 1. Gifts are [Ministrantia,] but they are not [Sanctificantia.] They do administer [ad lucrum Ecclesiae,] to the advantage of the Church; yet do they neither sanctify nor save every gifted Administrator; such an one may cast out Devils, yet at last be cast out to Devils, Matthew 7. 22. 2. Gifts fit a man only for a common Profession, effecting a form of knowledge, Rom. 2. 20. and a form of Godliness, 2 Tim. 3. 5. yet cannot renew the heart, nor raise it up beyond a common frame. 3. Gifts and Sin may consist together; for though they be divers, yet they are not contrary. There is as much room for the Devil as ever, yea possibly more; For the Gift of Knowledge may make room for the Devil of Pride, 1 Cor. 8. 1. 4. As Gifts cannot break off Union with Sin, so neither can they bring into Union with Christ. 5. Gifts are only good at doing, they are very bad at suffering-work. Lastly, In Duration; Gifts continue not, 1 Cor. 13. 8. they dwindle into nothing, Heb. 6. 6, 7. but Grace is contrary in all these respects.  
5. The second Deceit, (which is the second enquiry) is your taking and mistaking [seeming] Grace for [saving] grace, or false for true grace: that you may be undeceived herein, learn to distinguish them by these following Characters. (1.) False grace in an unsound and hypocritical heart, hath evermore its actings and exercise from foreign and extrinsic motives, as carnal respects, by and base ends, the applause of men, etc. Just like Puppets in a dance, that have no principle of life in them, but are acted by an external force: but true saving grace hath not only an inward principle, but also a propensity to comply with the Law of God; there is a law in the mind, Rom. 7. 23. which is writ in the heart, Hebr. 8. 10. this is called a Law, because it carries an authority with it, and sways down the Soul into a conformity to the will of God; this makes the sound heart to love God's precepts because they are pure, Psal. 119. 140. and inclines it as a strong bias, (stronger than all the external motives) to love the Gospel for the Gospel's sake. Whereas the Hypocrite doth only [uti Deo, ut fruat●● Mundo] use God, to enjoy the world, as Austin saith. Thus Jehu obeyed God's will, but it was that he might attain to a Crown and Kingdom. The (2.) Character is, such as deceive themselves with false and seeming grace, never look for, nor labour after true and saving grace; such never search nor suspect themselves; Judas came lagging in at last, saying, Master, is it I? Such never put themselves under a serious and strict scrutiny, saying, Am I yet got beyond the attainments of an Hypocrite? Holy jealousy is a blessed frame of spirit; and a solemn suspicion of being deceived, is a comfortable sign of a sound sincerity: He that never doubted, never truly believed; and such as go on in an uninterrupted estate, (blessing themselves all along with bare shows of grace) have a dangerous symptom of destruction upon them: Until Egypt's dough was spent, God gave no Mauna; and so long as the Bridegroom's wine lasted, Christ turned no water into wine. The (3.) Character is, False grace is never comforted with God's presence; such hearts dare never set themselves solemnly in the sight of divine Omnisciency, (as Job did, Job 31. 6. and David, Psal. 139. 23, 24. and Peter, Joh. 21. 17. sincere Souls all:) for they know, though they may deceive men, they cannot deceive God, Gal. 6. 7. whereas true Grace dare appeal to Omnisciency about the general frame of the heart. Though it undoubtedly trembles in that Appeal, for its frequent frailties, as Job 42.5, 6. yet is it confident its Integrity will carry weight: for though it may departed from God out of weakness, yet never out of wickedness, Psal. 18.21. and though acts (yet not ways) of wickedness be found in it, Psal. 139.24.  
6. The fourth Character is, false grace is never attended with humility; if the more you profess, the prouder you grow, you have just cause to suspect yourself: but with true grace, the more Holy you are, the more humble you will be: as the Centurion, Matth. 8. 8. Luk. 7. 7. Notional knowledge puffeth up (as above) but the divine light of saving knowledge shining into a dark heart, 2 Pet. 1. 19 discovers your ignorance, (that there is more you know not, than that you know) this humbles: the people thought the Centurion worthy; yea, and Christ (himself) thought the man worthy; yet the man doth think himself unworthy. The more experimental knowledge you have, the more sense of your own ignorance you will have also; and the more faith, the more sense of your unbelief, Prov. 30. 2, 3. 1 Cor. 8. 2. Mark 9 24. 'Tis a blessed frame; to be kept hungry and humble, under an Enjoyment of grace, crying, Lord I still want this grace and that grace. The (fifth and last) Character is, false grace never grows, unless it be worse and worse: guilded things lose their lustre and glory by wearing, and pretences to grace do rathe● whither than thrive or prosper. God complaineth that they went backward rather then forward, Jerem. 7. 24. False grace, like bad salt, looseth gradually its own Acrimony and smartness, until it be cast to the dunghill; whereas true grace, as a grain of mustardseed, grows to a tree; from a morning glimpse, to a perfect day, Prov. 4. 18. from smoking flax, to a burning flame, Matth. 12. 20. Nicodemus grows from timerousness to boldness, Joh. 3. 1, 2. & 19 39 when Judas (with all his goodly shows of grace) did dwindle into nothing: if there be never so little meal in the barrel, never so little Oil in the Cruise, yet it being fed with a supply from heaven, multiplies into abundance: if you grow from fervency to formality, from strictness to looseness; if you can lose the sweetness of your spirit without remorse, 'tis a shrewd sign; but if you have received grace in the truth of it, than you grow, 1. [formâ] in loveliness to Christ. 2. [Suavitate] bringing sweeter Cane to God, Isa. 43. 24. 3. [Robore] better rooted, the house of David growing stronger, 1 Sam. 3. 1. And fourthly, [vigore] every grace that is feeble will be nourished, Hebr. 12. 13. you than grow both in kind and degree: growing youth oft measure themselves, they have better appetites than older people.  
7. The third deceit, (which is the third enquiry) is your taking and mistaking common grace for special: that you may be undeceived, know, that there is a common grace, which is, (1.) more than civility, it being of a more evangelical and heavenly nature than civility is. (2.) 'Tis more than restraining grace, which is conversant only about sins and duties, out of a servile awe and fear of God; but this seemeth to carry out the Soul with some raised affections and love to Christ. (3.) 'Tis more than mere outward gifts; which raise up a man above ordinary, only for an usefulness to others; but this seems to renew the man, and make him another man than he was before. (4.) 'Tis more than seeming grace or formality, which hath only [verisimilia] seeming true, but not [vera] really true, a mere show and shadow of godliness; but This is a real work upon the Soul, as Hebr. 6. 4, 5. declareth, being not only an enlightening work, and a partaking of gifts, but also some Spiritual taste of the sweetness of Christ, and of the powers of the world to come: yet observe, all this amounted not to special grace in three things: 1. Their light was not humbling, there is mention of their enlightening, but not a word of their humbling: the more of saving light is let into the Soul, the more self-abasement doth that light beget there; the more precious that Christ is in our eyes, the more vile we are in our own eyes; they closed with Christ in a way of pride and presumption only: 2. Their gifts were not renewing and sanctifying; they made them useful to the Church, but did not change their hearrs: they were tinkling cymbals, in their lovely expressions, but not vessels of gold in any divine and lively impressions: their Speech and Spirit did not walk hand in hand together. 3. Their taste was neither refreshing nor ravishing, it did not draw the Soul after a farther and fuller enlargement and enjoyment of Christ; they had but sleight and lose desires after Christ and Salvation: bare glances of heavenly glory, may stir up an overly wish, even in a very Sorcerer, causing him to say, [Oh let me die the death of the righteous] Numb. 23. 10. but this falls far short of those serious long of Soul after Christ, and after grace and strength, to serve him with our spirits in the Gospel of Christ, Rom. 1. 9 'Twas, alas, but a taste they had, as a Cook may taste of his Master's sauce, but he lets none go down; their taste neither refreshed nor ravished them, as a right taste of Christ doth, Psal. 34. 8. a little makes us long for more, it makes us long for larger Communion with Christ in his graces, as well as in his comforts.  
8. Common Grace is distinguishable from special Grace; (1.) As it comes from a common Original, as from Illumination, Conviction, etc. Common things to the bad as well as the good, if sitting alike under the droppings of the Sanctuary, where the Hammer of the Word is always battering: Though some there be which (as the Anvil) grow harder by beating; yet others there be, that cannot bear off the blow; but (as Herod, Mark 6. 20.) are wrought on and brought up to do many things: This is found in Servants as well as in Sons: You must labour for that Grace which never was, nor ever can be given to a Reprobate. The Original Cause of Grace is threefold; 1. Primary. 2. Meritorious. 3. Immediate. As to the Primary Cause; first, Special Grace flows from Election, from the Electing Love of God, Ephes. 1. 3, 4, 5. But common Grace comes not from God, as he gives out Elective Love to some, but as he is the Author of common Gifts to many. Secondly, The Meritorious Cause. Special Grace is from Christ, as a Redeemer of those that receive it; Common Grace is from Christ as a Benefactor to them that receive it; and though as (a) Redeemer, yet not as (their) Redeemer. 3ly. The Immediate and next efficient Cause of special Grace is, the indwelling Spirit, (called the Seed of God, 1 Joh. 3. 9 and The Divine Nature, 2 Pet. 1. 4. A living principle from the life of God, Ephes. 4. 18.) But the next efficient Cause of common Grace is, the Spirit only assisting [but not indwelling,] casting some supernatural light upon the Soul of man. The second difference 'twixt Common and Special Grace is, Common Grace is seated in a common spirit; so called, because it cannot do more than others, Mat. 5. 47. Such a Spirit cannot do any singular things for God, and such as are above a common and ordinary Attainment: Hence it is, that when Special Grace loseth its lustre, and an overly Indifferency seizeth upon the Soul, 'tis hard to distinguish it from common Grace; save only, That special Grace is sensible of it, and bewails it; but common Grace is too too-well contented with it. But Caleb was of another (and better) Spirit, Numb. 14. 24. The third Difference, Common Grace hath only common effects, their profession of Godliness and performance of Duties are but common things, flowing rather from a work on them, than in them; 'tis rather a forced than a natural work from a new Nature; 'tis rather a flash, than a fire of divine affection; a transient motion, but no abiding principle. The truths of the Word (which they sit under) passes through them, as water through a Conduit-pipe, leaves only a dew, but sinks not in, as rain-water into the earth, to make it fruitful: a bare taste of any dish (though never so good) nourishes not into strength and stature: Therefore hath it (4.) Common defects; as 1. It minds not the intrinsecal wickedness of the heart. Nor 2. The spiritual exactness of the Law. 3. Common Grace minds mostly Negative Precepts. 4. If positive, not in their full extent as to occasions and circumstances. 5. 'Tis a stranger to the mystery of the new birth. 6. 'Tis without fear of being deceived, being more exercised in Self-flattery, than in Selfreflection; using rather the false glasses of Satan, than the Spectacles of the Spirit. 7. 'Tis always barren; If Grace be not right in respect of its root, it must always be defective in respect of the fruit, so comes to nothing at last, Heb. 6.6, 7. 2 Pet. 2.20. This is the Grace that may finally be fallen from; Time and Temptation wears off the gilt, and turns seeming Sanctity into real Sensuality: many young Saints (Seraphic in their Knowledge, and seeming to have their eyes fixed to the Stars) prove but old Devils, and fall at last into the pit of Sensuality. Oh keep your hearts, etc.   
FINIS.