A Crystal Mirror, Chapter 3
CHAP. III.
Of the Hearts Falſhood and Treachery.
1. THe ſecond thing is, the ſecond Malady, The heart is as full of Treachery as of Treaſon, and of falſhood 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 onelyonly 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 brazen-faced with a witneſs then ever! 'twas formerly night-work, as aſhamed to ſhow it ſelf 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 Noon-day Devil, Men declaring their Sin as Sodome, Iſa. 3. 9. and hanging them out in the very ſight of the Sun; not unlike that unpardonable and unparalleld Villany of inceſtuous Abſalom, 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 Jeremies 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 falſhood 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 Logick. 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 Hunters 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 Gods 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 ſtamp'd 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, &c.
3. But now alas, in the faln Eſtate, how is this burnt 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 Gods Image, Satan hath drawn out his limbs upon it, ſo that Mans 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, crack'd, over-worn 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 Gods 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 it ſelf. 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, Jude 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 Satans eldeſt Son or Vicar; 'twas the Watchword of Gregory the Thirteenth, in Queen Elizabeths 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, &c. 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 Mans Heart: but alas! through Mans 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 Mans ſin) entreth into the heart (as into his Palace) thus he entred into Judas his heart: when he had concluded that curſed Contract of betraying his innocent Maſter, Luk. 22.3. [then entred Satan] who (till then) had but ſtood at the door: and when Satan hath entred and taken poſſeſſion, then 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 top-full of all unrighteouſneſs, Rom. 1. 29. as above he fills it with Hells Houſhold-ſtuff, 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 Chriſts 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 pretious 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 Praedicate, 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 faln 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 onelyonly 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 Satans hand (plyable enough) and yet as hard as a ſtone (altogether unplyable) in Gods 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 onelyonly: the free-will 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 free-will 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 it ſelf; '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 mill-ſtone, 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 applyed and improved by Faith.
6. (Fifthly) 'Tis a ſtiff-necked 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 ſtiff-neckedneſs, as rendred them incapable of Divine impreſſions; inſomuch, as neither Miniſtry, nor Miſery, nor Miracle, nor Mercy, could Mollifie, until the Lord give a new Spirit, the ſame heart in ſubſtance, but renewed in its qualities: the ſtrings (or heart-ſtrings) 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 onelyonly 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 [foreign] the double-ſouled one, is not for Gods 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 heartily 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 Free-holders, 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 goings, as if he would knock out a ſtar out of the Heavens at every ſtep and ſtride: but if once it comes to be prick'd 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 neer its downfal: (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 withall evil, Mat. 12.25. (12ly.) To return to the Prophets 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 fore-fathers 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 cryer crying [Ab-rech, 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 controverſie] 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 Crucifyed 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 controverſie. If carnal Reaſon onelyonly 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 boſome of his Father; ſecondly, out of the womb of his Mother; and thirdly, out of the Types of the Law, &c.
10. The ſecond is the Myſtery of Iniquity or Ʋngodlineſs, which is not onelyonly 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 Cains Murder, and of Sodoms Uncleanneſs: ſecondly, there is depth in it, thus the ſteps of an Harlot not onelyonly 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 it ſelf over all the World: the Serpents ſeed hath diſperſed it ſelf as far as either Adams or Noahs ſeed ever went: alas, the whole World lyeth 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 lyeth within doors) conſiſteth moſtly in the Treachery and falſhood 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 mi-col] which ſignifies ſtrictly, The Heart is deceitful above all: the word [things] is not in the Hebrew Text, but 'tis implyed onelyonly, and it may as well imply [perſons] as [things] ſo the Text may be ſupplyed 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 ſence then of the Prophets 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 windings and turnings, 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 duely and deeply conſidered, to wit, the Hearts 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 faln 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 poyſoned: '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 ſignifie 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 [foreign,] ſignifies the Royal Hall or Palace of a King, 1 Kin. 21. 1. 2 Kin. 20. 18. as uſurping Zimri burnt 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 call'd and compared to a Palace, upon a three-fold account: (1.) Becauſe of its magnificency and ſtatelineſs, ſuch as Kings Houſes uſe to be, ſo is Mans Heart, a curious piece of Gods 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 needle-work, 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 Hand-maids or waiting Gentlewomen; to wit, the outward and inward ſenſes, the Concupiſcible and Iraſcible paſſions, the Will and the Affections: the Microcoſme (or little World) to wit, Man, is a glorious Fabrick, as well as the Macrocoſme or great World. (2.) Becauſe of its Amplitude and ſpatiouſneſs; a Palace muſt be ſpatious, 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 flyes over (in a whole day) cannot ſerve it, yea, all the World cannot ſuffice it. [Ʋnus 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-corner'd Heart, but ſtill the Corners are all empty. Thus Solomon ſaith, (who himſelf had [varochab-Leb] largeneſs of Heart, as the ſand on the ſea-ſhore, 1 Kin. 4. 29. capable of receiving 3000 Proverbs, and 1005 Songs, &c. 32, 33.) that God hath ſet the World in Mans Heart, Eccleſ. 3. 11. now that muſt needs be a very ſpatious Fabrick 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 truely 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 āmbitious folly; as Ovids 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 Antients 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 Gods 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 Davids, 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 Thieves, an houſe full of dung-hill 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 onelyonly ſhould (by right) be, as it is, (or at leaſt ſhould be) Gods 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 jugler or pilfering Thief, exceeding treacherous and fallacious: 2. Making it unruly (as well as untruſty) like an unbroken horſe that is broken looſe, or as a wild Aſſes colt, Job 11. 12. and as a bullock unaccuſtomed to the yoke, Jer. 31. 18. deſperately wicked, &c. and 3ly, leading it captive at his will, by his ſurpriſing ſnares, 2 Tim. 2. 25.
16. The manner (1.) of Satans 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 Gods Image in Man, and then poſſeſſing himſelf, he ſtamps his own fowl Image in the place of Gods glorious Image: but particularly he takes poſſeſſion, 1. By original propagation; faln Adam begets a Son in his own Image, Gen. 5. 3. not onelyonly 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 Satans 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.