Chapter 27

Of the unsearchableness of the heart, and of six notes to discover it by.

Of the two former illustrations of the heart's deceitfulness, the greatness of it, that it is deceitful above all things, and the cause of it that it is wicked, we have spoken: The third illustration follows, which is from the unsearchableness of it. Who can know it? That is, few, or none, can know not only others, but not their own hearts.

Objection: This may seem to be against that of the Apostle, No man knows what is in man, save God, and the spirit of man (1 Corinthians 2:11). Answer: Man knows his inward thoughts, purposes, and desires, but the frame and disposition of his heart he knows not, nor yet always the qualities of those thoughts, whether they tend, what secret deceit lies, and lurks in them. He thinks that lawful, which is indeed unlawful. Therefore David cries out, Who knows the errors of his life (Psalm 19)? As it fares with the eye, which seeing other things, sees not itself, nor the face wherein it stands, so is it with our hearts, knowing other things, yet ignorant of themselves, strangers at home. We know not what we are in present, much less what we shall be hereafter, in trial and temptation. So that which Solomon speaks of kings' hearts, The heavens in height, and the earth in deepness, and the king's heart can no man find out, in regard of their secret projects and designs (Proverbs 25:3), is true also of all our hearts, in regard of their secret wickedness. Men think indeed that they know themselves well enough. And it is grown into a proverbial kind of speech, I know it as well as myself. Whereas in truth there is nothing wherein we are more ignorant. An evident argument of this is that pride, and self-pleasing, that is natural in us all. If you had once seen what an ugly and deformed face your heart has, if you knew what horrible filthiness and corruption were enclosed in your heart, this would humble and abase you, both before God and man, this would bring you quite out of heart, and conceit with yourself, and make you, according to the Apostle's precept (Philippians 2), think yourself worse than any other. But alas, how we swell in a conceit of our own excellency! How we stretch out our plumes! How we despise others in regard of ourselves! When yet, if we thoroughly saw the close corruptions of our own hearts, we should think the worst better than ourselves. Indeed in our very prayers, speaking to God, how far are we from the true humbling, bowing, and prostrating our spirits before the Lord. Whereas if we saw and felt our poverty and misery, we should speak to God, as the poor, beggarly wretch does to the rich man. The poor man, says Solomon, speaks supplications (Proverbs 18:23). When a man comes abroad with his face full of spots, it is a sign that he knows not of them, that he did not use the looking glass, before he came out. A far more certain sign it is, that as yet we have not in the law seen the faces of our hearts, when we can so boldly and impudently come both into God's and man's presence, with gross corruptions unwashed out. When Job saw, in God's glory, as in a glass, his own corruption, how was he presently humbled (Job 41:5-6)? Then he lays the hand on the mouth, abhors himself in dust and ashes, and vilifies himself to the full. Peter also upon like occasion cries out, Depart Lord from me, I am a sinful man (Luke 5:8). According to our humility is our knowledge of ourselves. The more we see our corruption, the greater will be our humility. When Paul saw the filthy puddle of concupiscence that was in him, then was he thoroughly taken down indeed. Before, he seemed to be alive to himself, but this so ghastly a sight of the filthy visage of his own heart — as at his first conversion it almost struck him dead — so long after it made him cry out, I am carnal, Miserable man that I am. Our great pride therefore argues great ignorance, our little humility but little knowledge of our own hearts.

The use. 1. Let us not bear out ourselves too much upon any man's judgment. For if we know not ourselves, and so may be deceived in ourselves, much less then can others know us, and so far more easily may they be deceived in us. I judge not myself, says the Apostle, for though I know nothing by myself, yet am I not thereby justified (1 Corinthians 4:4). He that judges me is the Lord, who is greater than our hearts. Even the best have many secret faults, which they spy not, and therefore have need to pray, Lord cleanse us from our secret sins. Though our own hearts condemn us not, yet may we not please ourselves therein, but still we dread the secret deceit of our hearts, so vast gulfs, that the bottom can hardly be sounded. As Socrates in reading a book gave this judgment, those things which I understood, were good, so also, I think, were those things I understood not: so in judging of our hearts contrarily, that which I have found out, and do discern in my heart is exceeding ill, so I think is that also, which as yet I do not discern. By that little, we have already found out, should we judge of the rest.

2. Here is comfort for God's children, who seeing their own corruptions are exceedingly cast down, and frightened with so fearful a sight. But we must learn to distinguish between corruption seen, and the seeing of corruption. The corruption which we see offers matter of discomfort: but the seeing of corruption yields great comfort. For here the Prophet tells us, that no man can know it, namely of himself, and by the light of his own reason only. An argument therefore, that God has anointed your eyes with spiritual eye-salve, when he has thus enabled you to see your own corruption. Comfort yourself then in this work of God's mercy, and assure yourself that that God, who has given you to see, will give you also in time, to subdue your seen and disliked corruptions.

3. This must teach us to travel with our own hearts, in bringing them to a sight of their own corruptions. If we be admonished of some man, with whom we converse, that he is false and hollow, how will we labor to find him out, and detect him? The Scripture has given us warning of our own hearts, that they are deep and deceitful beyond all measure. Does it not then stand us in hand to labor to find out this deceit, and wickedness? What a shame is this, that man, who flies up into the heavens, and descends down into the deeps, and knows all other things, should yet only not know himself? That he should dig in the belly of the earth for gold and silver, and should not dig in his own heart to purge out the dross, which has corrupted all that gold, which grew there at the first?

Here none may discourage himself with these words, who can know it? For they argue not an utter impossibility, but an exceeding difficulty. Which should sharpen our desires, and endeavors, for the getting of this knowledge.

For first, there are certain discoveries, whereby even others may come to the knowledge of our hearts, in some measure. And secondly, in the word of God there are infallible notes, whereby examining our hearts, we ourselves may know them, when others cannot so well.

For the first. There are six more especially means of trial, and discovery of our hearts.

1. Is the revelation of God's word, whether the law or Gospel. For whereas corruption lay asleep in us before, the sound of the word awakens, and enrages it. When I would have healed Israel, namely by the admonitions, and rebukes of the word, then the iniquity of Ephraim was discovered, says the Prophet (Hosea 7:1). Before the Law came, Paul felt sin more quiet, as if it had been dead: but says he, when the law came, then sin revived (Romans 7:9). The like our Savior shows of the Gospel, that when it comes, it sets men together by the ears, only because it works upon their corruption, which being by this means exasperated, shows itself (Luke 12:51).

2. Is affliction, both private and personal, as also public in the persecution of the Church. The sea, when it is calm weather, is as still and quiet as any river: but let the winds once rise, and you shall see a difference. Then you shall see nothing but raging, and storming, and foaming out mire and dirt. In peace wicked men's corruptions lie hid, then they will carry themselves to God and man, more moderately: but let God lay affliction on them, and then, as Satan falsely charged Job, see if they will not spit the very poison of their blasphemy in the face of God himself. Indeed the regenerate man himself would hardly think there were so much infidelity, impatience, frowardness, rebellion, faint-heartedness, love of the world, and such like corruptions, as he shall find and feel by experience in the day of affliction. Therefore does James call afflictions temptations, because they serve to try us, what is in us, and to discover the hidden corruption of our hearts (James 1:3). As Moses tells the Israelites, God therefore humbled them with want, to prove them, and to know what was in them, that is, to make known (Deuteronomy 8:2). Here was the trial of Abraham's sound heart, when God laid that cross upon him, that grievous commandment of killing his only son with his own hands. Now I know, says God, you fear me, that is, as Augustine expounds it, Now I have made it known. For God is said to know, when he makes us to know, and in such speeches, he tells us of his own working of knowledge in us, not of his own knowledge. So we say a joyful day, and sad weather, only because of the effects in us. For did not God know before that Abraham feared him? Yes, well enough. But Abraham did not know it before so clearly, and certainly. For by means of this trial he came to know himself. For usually man thinks he can do that which indeed he cannot, and contrarily. It is then as if God should have said, Now I have made the world, and your own conscience know you fear me: Now I have given you a thorough trial of the integrity of your own heart. Here also was the trial of Job's good heart. Though in his prosperity he had trial of it by his many good works, wherein he was as rich as in his other riches, yet we see how slanderously the Devil impeached it as mercenary, Does Job serve God for nothing. Therefore that he might have a more thorough proof of his integrity, all his outward prosperity was taken from him. And then how meek, how patient was he? No murmuring, no grudging, but, the Lord has given, and taken, blessed be his name. He did not then say (as Chrysostom excellently notes) How shall the poor do, that were used to be clothed with the fleece, and to be fed with the flesh of my cattle? If not for my sake, yet for such poor ones my flocks might have been spared. And so Job's graces shined more gloriously, when his houses were overthrown, than when the doors of them were set open for the poor to enter in; when his flocks were stolen from him, than when the poor were sustained by them. For then he showed love to men: but now he showed a more special kind of love, and obedience to God. For as in the Olympic games the people might far better judge of the feature, and elegance of the wrestlers' bodies, when they were naked, than when their clothes were on: so may we then best judge of ourselves, when God has stripped us stark naked of all the garments of our outward glory, and prosperity.

But a far more excellent trial are the common afflictions of the Church in persecution. For as the Apostle speaks of heresies, so is it true also of persecutions, that they must needs be, that the approved may be made known (1 Corinthians 11:19). To this purpose excellent is the speech of old Simeon to the Virgin, that child is appointed for a sign to be spoken against, that the thoughts of many hearts may be opened (Luke 2:34). Therefore Christ must be contradicted, and opposed by the high priests and governors of the people, that so the hidden hypocrisy of those which before followed him, and cried Hosanna, might be detected, as also those their perverse, and unsound thoughts of cleaving to Christ, if he had proved a temporal King, and had brought temporal felicity. Lo then a knife to open the heart's belly, the knife of persecution. Here was the trial of Nicodemus, and Joseph of Arimathea, with whom it fared in their affection to Christ, as with Joseph the son of Jacob in his affection to his brethren. When he saw them in anguish, and distress, then he could conceal his affection no longer, but cried out, I am Joseph your brother. For a brother, says Solomon, is born for adversity (Proverbs 17:17), namely, then to discover his affection, if he have any. So when these two saw the unjust, and cruel dealings of the priests with Christ their elder Brother, then, though before they were but close disciples and one could hardly tell what to make of them, yet then they manifested themselves, then their love, their zeal, and hearty affection to Christ broke forth. For as Solomon discovered the true Mother from the false, by taking a sword, to cut the child in two; so do persecutors discover true children of the Church from false, when by the sword of persecution they strike at their Mother. O there be many of us in these days of peace, that make great shows. When the fan comes, it shall appear whether we be chaff, or wheat. The house built on the sand carries as good a show, as the house built on the rock, and in a clear sunshine day glistens as gallantly: but the winds, and tempests when they are up, will quickly show the difference. When a serving man follows two men walking together, we cannot tell who is his master, till they part: so when the Gospel, and outward prosperity go together, it is hard to judge, whether of them we follow, till God make a separation of them by persecution. A wolf may feign himself to be asleep, by wearing a sheep's skin: but let his fleece be shorn, it will never grow again, and thereby he will easily be discovered to be no true sheep. For the true sheep's wool will grow again after shearing. And so will Christ's sheep, after they have been shorn by persecution. So a parrot can counterfeit man's voice; but let it be beaten, and then it will fall to its own natural voice.

Now as by affliction we may judge of our hearts for the time present, what they are, so also for the time to come, what they will be. For impatience in present adversity argues there will be insolence in future prosperity; and so discovers that deceit, of which we spoke (Chapter 20), namely, that, if we were in a more plentiful and richer estate, we should be better, than now we are.

Trial is by prosperity, nothing inferior to the former by adversity. For as some like snails push out their horns, till they be touched: so others with Jonathan follow chase well, till they come where honey is. Indeed many there are whom affliction has not detected, that peace and prosperity has. The parable of the sun and the wind is known. Some of those in Queen Mary's days, who kept their garments of faith and good conscience fast on, for all the shaking of the boisterous winds, which then raged most fiercely, yet afterward, by the flattering rays of that sweet sunshine which followed, were enticed to unbutton themselves, and throw off their coats, at least to wear them more loosely. How chaste was David in his afflictions? If a hundred Bathshebas had then met him, in the wilderness, he would not much have been moved. But we know, afterward, when he was at rest in his kingdom, how fearfully he was foiled. So that, that which once those women sang of Saul, and David, by way of joy and congratulation, may we as truly sing of these two trials, by way of mourning, and lamentation. Adversity has slain his thousands, prosperity ten thousands. These two of all others are the sorest trials and have greatest force of detecting; specially when they come both together, as in the three children; who at once, were tried, both by the sweetness of the music, to enchant their senses, and by the terror of the fire, to affright, and astonish their hearts. And so have many holy martyrs been tried both ways, both by the threatenings, and by the fair and large promises of their adversaries. Contrary to that God gave in charge to Laban, to speak neither evil nor good to Jacob, that is neither by flattery, nor force to go about to bring him back again. And this argues notable soundness indeed, when in both these trials together we can acquit ourselves. As in the Baptist, neither overcome with Herod's prison, nor with the people's conceiting of him to be the Messiah. In Paul and Barnabas also, standing out both against the preposterous affection of the Lycaonians when they would have deified them, and against their devilish rage when they would have stoned them. In Daniel likewise, whom neither the lions' den, nor the king's favors and honors could any way corrupt. Good gold, put it into the fire, and there it will be purged, and refined: into the water, and there likewise it will shine brighter. So a good man when he is in the furnace of affliction, there he will leave much of his dross behind him: and when he flourishes in outward blessings, they together with his inward graces shall be as a jewel hung upon a golden earring, he will verify Solomon's proverb, The crown of wise men is their riches. But the unsound Christian is like clay. It will quickly be scorched, and dried up in the fire; and it will soon melt away, and be dissolved in water. As affliction would discover his infidelity, distrust in God, impatience, rebellion, etc., so a prosperous and flourishing estate will betray his pride, insolency, contempt of, and cruelty against his poor brethren, besides his wantonness, voluptuousness, uncleanness; all which lay smothered in affliction, like as poison does in the snake, while he is benumbed with cold. Let a man handle a snake then, and he shall not feel his sting; so one would think it were a harmless creature. But bring him to the fire, and then touch him when he is well warmed, and you shall know he has a sting. So oftentimes many corruptions, as cruelty, ambition, luxury, are as it were benumbed, and frozen in men with the cold of poverty, obscurity, and other such like pinching crosses. Their wickedness is an infolded, and implicit wickedness; like some pestilent fruit in the bud, or bird in the shell. But let the heat, the warmth, the sunshine of honor, riches, authority once open a way to their wickedness, and furnish them with means, and occasions of doing wickedly, and then they will unfold their naughtiness at large, and fully show themselves what they are. What a humble man was Saul before he was King, and in the first beginnings of the kingdom? But afterward, being confirmed in his kingdom, what a tyrant he proved. Therefore it is said that Saul reigned but two years, because, after the two first years, though he held the government still in his hands, his deceitful heart was discovered and he did no longer reign, but tyrannize. So was it with Nero also for the first five years, whom rule and domination discovered to be a very monster of nature. So truly is it said, that in place of rule and government a man will quickly show himself what he is. Strong drink tries the brain: and hard meat the stomach. When we cannot drink of the wine of outward felicity, but we grow drunken, and giddy-headed, and begin to play pranks, it is a sign we have weak brains. When we know not how to digest our felicity, but it causes a kind of windiness, a rising and swelling of pride and ambition in our minds, this argues exceeding great weakness. And surely thus is it with most. They are of such a disposition, that being asked what they would be, if they had abundance of riches and honors, they might truly return that answer, Tell me if you were a lion, what you would be, which in effect is as much as to say, that they would be as cruel as the lion. This is an evident discovery of a corrupt heart. Now as the enjoyment, so also the possibility, and hope of enjoying these outward profits, and pleasures is no small trial. Many can no sooner hear sweet words, and flattering promises of preferment, and promotion, as it were the melody of Nebuchadnezzar's instruments, but, overcome therewith they presently fall down, and worship the Babylonian idol. Demas, though he had continued awhile in suffering with Paul, yet when the world like a strumpet presented herself in all her glory to his eye, bewitched with her beauty, he left Paul, and the hopes of the world to come, and embraced this present world. Moses contrarily, though he might easily have advanced himself, being the adopted son of the King of Egypt's daughter, yet he relinquished all his hopes in the Court, and forsook all his possibilities of preferment, and cleaved to the afflicted Church of God. Among the many grievous trials of those worthies in the Old Testament, it is worth the marking, how the Apostle has joined together the trial by the offer of prosperity with the sorest trials of persecution. They were stoned, they were hewn asunder, they were tempted, they were slain with the sword. Look how the Apostle ranks the tempting, and alluring words of the adversaries, promising the martyrs, if they would recant, abundance of these earthly things, among their bloody, and boisterous deeds, how he yokes their enticing tongues, with their terrifying stones, saws, swords. If then in such a case we can say with Daniel, O king keep your gifts to yourself, and with the fig-tree, and olive, should I leave my sweetness, my fatness to reign, if for the conscience of the truth we can neglect proffered profits, the trial is as sound, as if we had endured the tortures of the rack.

4. Trial is by the inequality of carriage. It is hard for a hypocrite so to carry himself, but at sometimes, or other, he shall do, or speak something, which in no sort can stand, or consort with his shows of godliness. Though lust, covetousness, and other of his sins are never so closely couched within his heart, and he make fair semblance of a chaste, and contented mind, yet he will be blurting out now and then, some words, or other, which may yield shrewd suspicions, and presumptions of his unsoundness, or else his very gestures, and countenance will betray him. For even out of these smaller things greater may be gathered. As the verbal lie, or lie of the mouth is discovered by the disagreement of the liar's mouth with itself; from which we say liars had need have good memories, lest the latter part of their tale contradict the former: so also is the real lie, the lie which the hypocrite tells in some of the actions of his life, carrying a show of godliness by the disagreement of his life with itself. For do but compare one action with another, one part of his life with another, his carriage here with his carriage there, and you shall see they agree like harp and harrow. Thus was Simon Magus discovered. Philip took him for a good Christian, because of his baptism, profession, hearing, etc. But all these were afterward proved to be lies, because of the contradiction of those words, "Here is money for the gifts of the Holy Ghost." These things do not well agree; to be baptized, to profess, to join oneself with the Church; and to desire spiritual graces for lucre's sake. After then Peter had once heard those words come from him, he smelt him out presently, "Away, your heart is not upright, you are still in the gall of bitterness." Thus many in some companies are holy, and conversing with their betters carry themselves well; but in other companies, or conversing with their equals, or inferiors, are nothing the same men. Some among strangers, by their speeches and carriage, for the time purchase a good opinion, who yet palpably lay themselves open among such where they are daily conversant. This then is a sure proof of a sound heart, when we walk with so even a foot, that, however it cannot be, but we must have experience of human frailty, yet we never break out into such wicked and willful courses of falsehood, injustice or such like, which give the lie to all our former profession and practice, because they cannot stand in any sort with the truth of religion. Indeed rather in our particular actions we so carry ourselves, that one action may be as it were a commentary to interpret the sincerity of the other, in case there might be occasion to doubt thereof. As Chrysostome notes in those ministers that supplicated to the judges for those that had offered disgrace to the Emperor's statues. When the judges seemed more difficult, then they used great liberty, and boldness of speech, and spoke roundly to them: but when once they became flexible, and yielded to their request, then they fell down, and kissed their knees, and hands, abundantly showing both true courage, and boldness, and true meekness, and mildness. Here both their actions were as a commentary, each to other. Did any man doubt of their liberty of speech, whether it were not malapert sauciness, and presumption? Their humility in kissing the judges' knees was enough to free it from that suspicion. Again might their humbling of themselves at the magistrate's feet seem to savor of too base, and servile a spirit? Their former, truly ministerial, boldness sufficiently also acquitted them of this imputation. Thus when there is so sweet a proportion, and goodly a harmony between our actions, that they are so far from confuting, or confounding one another, that they answer one for another, justify, and approve one another, this is a good trial of our uprightness indeed.

5. Discovery is when those are taken away, which are our chief props, and stays to uphold us in godliness. If then we, wholly, or in part, go back, it argues unsoundness. Thus were the Israelites detected by Moses his absence in the mount. For then they fell to idolatry. So Joash was a good king as long as Jehoiada lived; but after his death he showed himself what he was. So also the Israelites while God continued a good judge among them were in some good order: yet when the judge was dead, they returned, and did worse than their fathers. And so all the time of Joshua's government, and the good elders, that survived Joshua, they kept themselves within some compass. But together with them died all the Israelites' goodness. Another generation arose, which knew not the Lord; so strangely were they changed. And so we see it is in many places from which the powerful ministry has departed; how many that before seemed very religious have then grown loose, and licentious. Children of good hope, under good parents, and governors, have afterward proved most ungracious, and ungodly wretches. Sober, and modest maids under the stricter government of parents, coming under the milder government of husbands, have proved but bad wives. And good wives, during the watchful eye of the careful, and conscientious husband, have proved afterward but wild, and wanton widows. So many removing out of religious families into civil, and out of civil into profane, have left behind them all their religion, and civility, and grown openly profane, and dissolute. Here then will be a good trial of our soundness, if in the absence and loss of our governors we still continue the same that in their presence, performing that which Paul wishes the Philippians, namely that whether he came among them, or were absent from them, yet they would still hold out in their good courses.

6 Trials are fit occasions to provoke, and as it were taps to give a vent to corruption. Many are inwardly full of corruption: but they show it not, only for want of occasion. As a full vessel, unless it be tapped, cannot send forth the liquor it has within. And this assuredly is a notable trial of the soundness, and discovery of the unsoundness of our hearts. Nothing for a man to be chaste when no provocation to uncleanness; to be temperate at a lean, and poor table, where he cannot otherwise choose. Here is the trial of chastity, when with Lot we can be chaste in Sodom; of temperance, when with Timothy we can live temperately in Asia among the luxurious Ephesians. Here was the trial of Joseph's chastity, that though the occasion were offered by his own Mistress to do the deed, in such secrecy, and security, yet the fear of God overruled him. Here was the trial of David's right loyal, and faithful heart to Saul, that though he had him at the advantage in the cave, yet he spared his life. Many seem to be meek, and moderate men, while they are well dealt with. But let some injury be offered them, and the contrary will appear. And indeed there is no trial of meekness, and patience till we be provoked by injuries. It is no trial of fidelity in a servant, not to filch when his Master's eye is on him; but when opportunity serves his turn to play the thief, when he could pocket his Master's money without his knowledge, then to be faithful is true faithfulness indeed. Thus the soundness of every virtue is made manifest. For that we are indeed which we are in temptation. By this means was some unsoundness detected in Hezekiah, when in his trial by the Babylonian ambassadors' presence the Lord left him, to try him, says the Prophet, and to know all that was in his heart. The heart then may know itself, if it observe, how it carries itself in temptation. So it is said the Lord suffered the Canaanites to remain among his own people, to prove them whether they would obey his commandments.

7 Trial is by our affections, for upon what our heart is set, that's our treasure. Our great joy when things go smoothly with us in the world according to our hearts' desire, and small joy in things spiritual, show plainly what kind of hearts we have toward God: whereas David, because he had made God's favor his inheritance, rejoiced more in it, than the worldlings in all their abundance of corn, and oil. Our fretting likewise, and grieving at the loss of these outward things is an argument of our voluptuousness, and love of earthly delights, and shows plainly that we have laid up our treasure on earth. Whereas Job, because he had made God his portion, could be quiet at the loss of all at one blow. So our great anger for small injuries done to ourselves, and still patience in the greater wrongs done to God, shows what's the account we make of God's glory. Here was a notable trial of David's sincerity; who was as a man deaf, dumb, and wholly senseless at Shimei's private reproaches of his own person: but not so at Goliath's public revilings of God, and his Church. There how full of life and spirit, and holy impatience did he show himself to be? The like might be showed in our other affections. Of them then take we thorough notice, if we will rightly judge of our own hearts. Do you feel that Christ is your greatest joy, sin your greatest sorrow, that when you cannot feel the presence of the Spirit in your heart, you go mourning, notwithstanding all other comforts, assuredly as that holy Martyr said, If you were not a wedding child, you could never so heartily mourn for the absence of the Bridegroom. But alas if we examine ourselves by this note, how much imperfection shall we discover in ourselves? How strong are our affections, both of joy, and grief, in things earthly? How weak in things spiritual? Who finds that he mourns for his sins, as for the loss of the firstborn? David at Absalom's death could cry out, in natural sorrow, O Absalom, Absalom, would to God I had died for you: but not at Uriah's death, in godly sorrow, O Uriah, Uriah, would to God I had died for you. And so much for these seven means of the discovery of our hearts.