A02178:4302
A02178:4302
The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: revised, corrected, and published, for the further building of all such as love the truth, and desire to know the power of godliness. By H.H.The workes of the reuerend and faithfull seruant af Iesus Christ M. Richard Greenham, minister and preacher of the Word of God collected into one volume: reuised, corrected, and published, for the further building of all such as loue the truth, and desire to know the power of godlinesse. By H.H.
London: printed by Thomas Snodham and Thomas Creede for William Welby, 1612London: printed by Thomas Snodham and Thomas Creede for VVilliam VVelby, 1612
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Two heads of many sins.
Two heads of many sinnes.
The walking in the ways of our own hart and of the lust of our eyes are the two heads of all wickedness, our inward motions, and our outward1 occasions must both breed in us a careful conscience and wariness. In the Proverbs, Prophets, & Apostles we are bidden to restrain our heart and to make a covenant with our eyes and the outward senses.2 These things are confessed daily, and amended slowly, whereof followeth that transgression of the law and that universal sickness, that we daily confess, there is no health in us, which all cometh from the ways of our own hearts. This word walking hath relation unto an allegory. For imagine we have here no natural city, Heb. 11. as we have not indeed, our country being Paradise, from which3 Adam fell by transgression, and we being here as banished, as Augustine calleth us, have received a new title in Christ, who was content to set over his own right by purchase unto us. Whereupon it is presupposed, that we have the natural affection, which every man hath to his own country, thorough a wilderness, wherein are many ways brought shortly to these two: of the one David speaketh Psal. 119. I will run the way of thy commandments; and this is the right way, we may well run in it. The second way is the way of our own hearts; and this is the evil way, whether it be by the right hand in sinning outwardly and in sight, or in sinning secretly, on the left hand. If we mean to come to Paradise,4 we must leave this way and walk the other way, for this will lead us to judgement. Eccle. 11. 9. In this way are three things to be considered, alluding to the peregrination ⟨p. 704⟩of the Israelites through the wilderness. The first is the little light shining in a dark place,5 which answereth to the word, in stead of which we have a false light, the desire of our own heart. The second thing is a guide, which is Christ, and the Saints, that are gone6 before us, upon whom we must look, as the author to the Hebrews willeth us; to which answer our false guides, when we say, we will follow the steppes of our forefathers. The third7 thing is the company in the way, which are the great store of seducers to lead us out of the way, the Devil cheering them forward. It is a sign therefore, we are in the wrong way,8 if we do nothing, but that we see the greatest part of the world doth.
THe walking in the waies of our owne hart and of the lust of our eies are the two heads of all wickednes, our inward motions, and our outward1 occasions must both breed in vs a carefull conscience and warinesse. In the Prouerbes, Prophets, & Apostles we are bidden to restraine our heart and to make a couenant with our eyes and the outward senses.2 These things are confessed daily, and amended slowly, whereof followeth that transgression of the law and that vniuersall sicknes, that we daily confesse, there is no health in vs, which all commeth from the waies of our owne hearts. This word walking hath relation vnto an allegorie. For imagine we haue here no naturall citie, Heb. 11. as we haue not indeed, our countrie being Paradise, from which3 Adam fell by transgression, and we being here as banished, as Augustine calleth vs, haue receiued a new title in Christ, who was content to set ouer his owne right by purchase vnto vs. Whereupon it is presupposed, that we haue the naturall affection, which euery man hath to his owne countrie, thorough a wildernes, wherein are many waies brought shortly to these two: of the one Dauid speaketh Psal. 119. I will run the way of thy commaundements; and this is the right way, we may well runne in it. The second way is the way of our owne hearts; and this is the euill way, whether it be by the right hand in sinning outwardly and in sight, or in sinning secretly, on the left hand. If we meane to come to Paradise,4 we must leaue this way and walke the other way, for this will leade vs to iudgement. Eccle. 11. 9. In this way are three things to be considered, alluding to the peregrination ⟨p. 704⟩of the Israelites through the wildernes. The first is the little light shining in a darke place,5 which answereth to the word, in steede of which we haue a false light, the desire of our owne heart. The second thing is a guide, which is Christ, and the Saints, that are gone6
How il soever the way be, and wheresoever it lieth, every mans way is right in his own eyes, Proverb. 21. and we will defend whatsoever we do. There is a searcher of the heart, who saith, Isaiah. 55. your 1ways are not as my ways, and because there be wrong ways. Jerem 18. Let every man turn 2from his own ways, these evil thoughts, 1. Pet. 2. 11. are said to be the devils Soldiers, and to war against the soul: they follow their captain, and we follow them, and then you may easily know, whither we go, Jerem. 17. There is a wickedness said to be in the heart of man, and that not easy to be espied, but it is a subtle wickedness, and the subtlety thereof is unsearchable. This is every man before he be regenerate. Isaiah saith, The hart of man to God is, as the clay to the Potter. Indeed saith he, it is clay to God, but wax to the Devil,3 that is to say, it must have much tempering, and great ado to bring it to God; but in Satan's shop, very pliable to any work he shall put it to. Although we never saw any evil example, nor were tempted at all outwardly, yet our own hearts would teach us wickedness. It is mine own heart, that is the cause of sin in me, and it is folly to say, woe to that man, but for him I had never fallen thus, and therefore if the issue of mine own corruption be stayed and stanched in me, it is God that restraineth mine own heart, or else I should run into all wickedness, whatsoever the gallows punish. This must bring a man out of love with himself. By this we see how wicked speeches those be, let him do what he will, and I will do what I list, but there is no mention of Gods will. Basil, when he had persuaded himself, that if he could be in the wilderness, he should be happy, and serve God more devoutly, being out of the company of men; when he came thither, he said, I have forsaken all things, but I retain mine old heart still. If this evil were not, all evil temptations could not prevail against him. For Adam was not overtaken with the temptation, until he was corrupted in his heart. Therefore it is said.
Our heart is a wandering thing, it is like the mill, that is ever grinding, still setting us a work with more commandments, than ever God gave us. If we follow Gods1 way, there is some end, but if we follow our own way there is an endless maze Jerem. 4. the heart must be circumcised. It is a little member, it will not serve a kite for a meal, and2 yet all the world will not serve it, there is so much superfluous matter in it, it had need be circumcised, Cast down thine heart, saith Isaiah. It must be plucked down, and kept in some work. A good way, the way of the heart is not, but how it lieth, it is to be considered. The first entrance is the thought, either by occasion or by his own motion. The Scripture divideth them into two sorts, injected and ascending, both naught. Injected be3 those, which the devil casteth in, as he did into the heart of Judas: ascending be such, as rise out of the heart, which do breath out. Of these our Saviour Christ speaketh to his4 Disciples, why do thoughts arise in your hearts? The second thing that makes thee walk easy, is when we are well affected to it, and will entertain it, and stay to talk with it. Then there is a lingering delay to stay in it, and a mans conscience telleth him, it is evil, and he leaveth it, and cometh straight to it again. Further when a man conceiveth a pleasure in these imaginations, so that the very sent of them delighteth him; for they carry5 the smell of them in themselves; and even as the ravens will not go far from the6 dead carcass, though a man be with it, they will be sure to be within sent of it. After comes a desire of taking fruit of it, by wishing, I would I might, as also a consent of the will, and that is with God a full action, as Christ saith to Judas, what thou dost do quickly ⟨p. 705⟩
This is the chair of the wicked at their journeys end, and1 because they should not be without a cushion, if you will have any thing else, the next is2 damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Satan; this is the ladder, or these be the steps to hell: yet God doth not mark every declining of man, but as the Apostle saith he overlooketh them, & they are but in the regenerate to humble them, and to make them confess the grace of God. Touching these thoughts, let these be two rules, what we shame to speak, let us be ashamed to think, he that seeth our thoughts knoweth what we are. I remember in the new History of Scotland, there is mention made of a controversy between Scotland and Ireland, for a certain Isle between them both. After much ado they put it to the determination of a wise Frenchman,3 whose judgement was, that they should put a snake in it, and if it lived, the ground should4 belong to Scotland. I speak it in this respect, that if these poisoned & venomous thoughts do live in our hearts, it is a sign, our heart belongeth to that country, which they appertain to. If they die presently in our hearts, it is well. It behooveth us to have a present striving against them, and if they yet remain, an indignation, a fear and a crying to God to tell him, that we are troubled with them. Here we must outreach, and unteach a foolish speech, that is common amongst us. Thought is free: No, thy cogitations by just title be the servants of the Lord. Bernard saith, Justly doth he challenge my hart, which gave his own heart to be pierced for me. Therefore we must use them wisely, we must walk no longer after our own hearts, but we must strive, and that before reason be corrupted, for then it is hard to restrain. There must be a washing of the heart. This is the burden of the Lord, as the Israelites were wont to say, when they went to Jeremiahs Sermon, this fellow will have our thoughts. Faith must lay violence on reason, for what is faith but a contrariety to reason?5 and what is hope, but a contrariety to experience? But we must have reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be master with him. But David saith, lead me O Lord.
Me thinketh, when1 I read his speech he standeth as if he were blind, and holdeth out his hand, and crieth, lead me, Oh Lord.
Me thinketh, when1 I reade his speech he standeth as if he were blinde, and holdeth out his hand, and cryeth, leade me, Oh Lord.
2 This is the beginning of a conversion, to forsake our selves to follow the Lord. Paul, 1when he was unhorst, said, Lord what shall I do? The laylor when he was moved, and saw the prison door open, said: what shall I do? what shall I do to be saved? The Jews being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we do? At Johns baptism every one came and asked, What shall we do? Where we see reason under faith, and experience under hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must command what we will, and then we will obey him. But this is the trial, to obey against our2 own inclination; else God shall obey us, we shall not obey him. Some will set down their conclusion, as Benadab, did, 2. King. 20. 18. Jerem. 42. 6. The vile hypocrites said they would do whatsoever God commanded them, whether it were good or evil: but in the next Chapter, when he had bid them, they say: This never came from God. Others there be, which will not take counsel with Micah, but with such as please them. For there be many Preachers which loose and cast down, as fast as others build: Of whom if a man should ask counsel, whether he should go to the devil or no, they would say, Go and prosper. But these I dare say, are condemned of their own conscience.
2 This is the beginning of a conuersion, to forsake our selues to follow the Lord. Paul, 1when he was vnhorst, said, Lord what shall I doe? The laylor when he was mooued, and sawe the prison dore open, said: what shall I doe? what shall I doe to be saued? The Iewes being pricked in heart at the preaching of Peter, Act. 2. said, Men and brethren what shall we doe? At Iohns baptisme euery one came and asked, What shall we doe? Where we see reason vnder faith, and experience vnder hope. Many can commend this or that point in a sermon, and say, it was well handled, because it agreeth with their corrupt affection. God must commaund what we will, and then we will obey him. But this is the triall, to obey against our
3 There are many circumcised to Princes, not to the Lord: they are the circumcision1 of the King and of the Queen: they leave many gross sins punishable by imprisonment, but for others as great but not penal, they pass over. And there be many, who having been sinners, can recount and talk of sin with a delight, who show that ⟨p. 706⟩their hearts never bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they have profited nothing, here is a foreskin remaining. Last of all, when God maketh men profit, and they grow into some practise of the means, and they can talk as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth again, and this is most dangerous.
3 There are many circumcised to Princes, not to the Lord: they are the circumcision1 of the King and of the Queene: they leaue many grosse sinnes punishable by imprisonment, but for others as great but not penall, they passe ouer. And there be many, who hauing beene sinners, can recount and talke of sinne with a delight, who shewe that ⟨p. 706⟩their hearts neuer bled for them, and that there is yet a foreskin remaining. There be some also which will come to the Church, and sit before the Preacher, like to the people spoken of in Ezech. who are desirous to know the will of the Lord, and yet if they were examined at the years end, they haue profited nothing, here is a foreskin remaining. Last of all, when God maketh men profite, and they grow into some practise of the meanes, and they can talke as godlily, as if they were perfect: and after all this they become secure, their prepuce or foreskin groweth againe, and this is most dangerous.
4 Moses in Exod. confesseth of himself, that he is a man of uncircumcised lips; so it seemeth there is an uncircumcision of the foreskin of the lips. And Act. 7. Steven calleth1 them men of uncircumcised ears: there is then also an uncircumcision of the ears. Jerem 4 they are commanded to circumcise the foreskin of their hearts: so there is an uncircumcision of the heart. By the foreskin it is the manner of the Scripture to understand whatsoever groweth within us, which is an impediment to us in doing good. A learned writer saith, there is a foreskin in our ears, which the devil shutteth when we should hear any good thing, and openeth when any evil speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when we should speak any good, and openeth it when we speak any evil. Such a foreskin is there in our hearts, which be useth at his own pleasure. In our confession we say, that therefore we do the things we •ought not to do, and do not the things we ought to do, because we follow the devises and desires of our own hearts. And there is an universal leprosy, which hath so over-grown us, that there is no one sound part in us. It is a hard matter to a worldly, or fleshly minded man to be persuaded of this? for every man thinketh well of his own ways, but the Lord pondereth the heart, Prou. 14. And Isaiah saith, chap. 55. Our ways are not the Lords ways, and therefore they shall never bring us to the Lord. And Jerem. 10. the Prophet makes a proclamation on the Lords behalf, If any man will be saved, let him leave his own ways, &c. If we will see this more plainly, let us see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on evil, and that even that thought that was farthest off was set on evil, and not only set on evil, but wholly evil, and evil all the day long, and all the night long too if ye will. Micah. 2. and
And assuredly this error is in all heretics in the world, that they are persuaded of some pure naturalities in them still. And therefore if men will be fruitful to hear and receive Gods word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this foreskin1 is to restrain our thoughts, and not to be deluded with the doting opinion of the world, to think that thoughts are free.
And assuredly this error is in all heretikes in the world, that they are perswaded of some pure naturalities in them still. And therefore if men will be fruitfull to heare and receiue Gods word, we must labour to circumcise the foreskin of our hearts. Now the first way to take away this foreskinne1 is to restraine our thoughts, and not to be deluded with the doting opinion of the world, to thinke that thoughts are free.
5 If the heart be set on a thing, no reason can be made but we have a fetch beyond it, and no persuasion so strong but we have crinkes to go beside them. The Lord is well pleased with their intents, which prepare their hearts to seek him.
5 If the heart be set on a thing, no reason can be made but we haue a fetch beyond it, and no perswasion so strong but wee haue crinkes to goe beside them. The Lord is well pleased with their intents, which prepare their hearts to seeke him.
6 When the heart is upright, though there be some fault: yet the Lord respecteth more the faith and uprightness of the heart to crown it, than he doth the fault to curse it: as appeareth in Rebecca and Jacob when they stole the blessing, &c.
6 When the heart is vpright, though there be some fault: yet the Lord respecteth more the faith and vprightnes of the heart to crowne it, than he doth the fault to curse it: as appeareth in Rebecca and Iacob when they stole the blessing, &c.
7 Paul saith of himself, that till we knew the meaning of the last commandment,1 Thou shalt not lust he thought well of himself: and surely we shall never know the law of God a right, except we know the heart is wholly evil. And we must know withal that the tongue is a world of wickedness. And if the tongue, which is but an instrument of the hart, be a world of wickedness, what is the hart whereof all proceedeth that the tongue speaketh; Albeit there were no devil in the world to tempt us to evil, nor any evil wrought to take2 example by, yet there abideth enough in the heart to corrupt the whole man. For there is no evil in the wickedest man of the world but it is in me, and would appear, unless the Lord did suppress it.
7 Paul saith of himselfe, that till we knewe the meaning of the last commaundement,1 Thou shalt not lust he thought well of himselfe: and surely wee shall neuer know the law of God a right, except we know the heart is wholy euill. And we must know withall that the tongue is a world of wickednes. And if the tongue, which is but an instrument of the hart, be a world of wickednes, what is the hart whereof al proceedeth that the tongue speaketh; Albeit there were no diuell in the world to tempt vs to euill, nor any euill wrought to take2 example by, yet there abideth enough in the heart to corrupt the whole man. For there is no euill in the wickedest man of the world but it is in mee, and would appeare, vnlesse the Lord did suppresse it.
8 He was desirous still to keep himself from deadness, and tried his heart with thankfulness, ⟨p. 707⟩by speaking somewhat (after meat received) to the glory of God, if God gave any good matter into his mind so to take it, if every one were silent, then to raise up some good occasion of speaking by reading, or singing which were so used, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth less reverence and profit. And among other things he was very glad to speak somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could express it, which thing he said we should learn of the Apostle Paul, 2. Tim. 2. 2.
8 He was desirous still to keepe himselfe from deadnes, and tried his heart with thankfulnes, ⟨p. 707⟩by speaking somewhat (after meate receiued) to the glorie of God, if God gaue any good matter into his minde so to take it, if euery one were silent, then to raise vp some good occasion of speaking by reading, or singing which were so vsed, that when other things came in place to the aforesaid end, they were surceased from, because customable sticking to any thing bringeth lesse reuerence and profit. And among other things he was very glad to speake somewhat to such, whom he thought after, God might make instruments to teach it to others more effectually than he could expresse it, which thing he said we should learne of the Apostle Paul, 2. Tim. 2. 2.
How il soeuer the way be, and wheresoeuer it lieth, euery mans way is right in his owne eyes, Prouerb. 21. and we will defend whatsoeuer we doe. There is a searcher of the heart, who saith, Esay. 55. your 1waies are not as my waies, and because there be wrong waies. Ierem 18. Let euery man turne 2from his owne waies, these euill thoughts, 1. Pet. 2. 11. are said to be the diuels Souldiers, and to warre against the soule: they follow their captaine, and we follow them, and then you may easily know, whither we goe, Ierem. 17. There is a wickednes said to be in the heart of man, and that not easie to be espied, but it is a subtile wickednes, and the subtiltie thereof is vnsearchable. This is euery man before he be regenerate. Isaiah saith, The hart of man to God is, as the clay to the Potter. Indeed saith he, it is clay to God, but waxe to the Diuell,3 that is to say, it must haue much tempering, and great adoe to bring it to God; but in Sathans shoppe, very pliable to any worke he shall put it to. Although we neuer saw any euill example, nor were tempted at all outwardly, yet our owne hearts would teach vs wickednesse. It is mine owne heart, that is the cause of sinne in me, and it is follie to say, woe to that man, but for him I had neuer fallen thus, and therefore if the issue of mine owne corruption be stayed and stanched in me, it is God that restraineth mine owne heart, or else I should runne into all wickednesse, whatsoeuer the gallowes punish. This must bring a man out of loue with himselfe. By this we see how wicked speeches those be, let him doe what he will, and I will doe what I list, but there is no mention of Gods will. Basill, when he had perswaded himselfe, that if he could be in the wildernesse, he should be happie, and serue God more deuoutly, being out of the companie of men; when he came thither, he said, I haue forsaken all things, but I retaine mine olde heart still. If this euill were not, all euill temptations could not preuaile against him. For Adam was not ouertaken with the temptation, vntill he was corrupted in his heart. Therefore it is saide. Ierem. 4. wash thine heart. This filthinesse of the heart was so great, Gen 6. that it was faine to be washed away with that great deluge, and now water will not serue, it must haue fire to purge it, Prouerbs. 4. watch and ward ouer thine heart, keepe it with a great many4 of lockes.
Our heart is a wandering thing, it is like the mill, that is euer grinding, still setting vs a worke with more commaundements, than euer God gaue vs. If we follow Gods1 way, there is some end, but if we follow our owne way there is an endlesse maze Ierem. 4. the heart must be circumcised. It is a little member, it will not serue a kyte for a meale, and2 yet all the world will not serue it, there is so much superfluous matter in it, it had neede be circumcifed, Cast downe thine heart, saith Esay. It must be plucked downe, and kept in some worke. A good way, the way of the heart is not, but how it lieth, it is to be considered. The first entrance is the thought, either by occasion or by his owne motion. The Scripture deuideth them into two sorts, iniected and ascending, both naught. Iniected be3 those, which the diuell casteth in, as he did into the heart of Iudas: ascending be such, as rise out of the heart, which doe breath out. Of these our Sauiour Christ speaketh to his4 Disciples, why do thoughts arise in your hearts? The second thing that makes thee walke easie, is when we are well affected to it, and will entertaine it, and stay to talke with it. Then there is a lingring delay to stay in it, and a mans conscience telleth him, it is euil, and he leaueth it, and commeth straight to it againe. Further when a man conceiueth a pleasure in these imaginations, so that the very sent of them delighteth him; for they carrie5 the smell of them in themselues; and euen as the rauens will not goe farre from the6 dead carcasse, though a man be with it, they will be sure to be within sent of it. After comes a desire of taking fruit of it, by wishing, I would I might, as also a consent of the will, and that is with God a full action, as Christ saith to Iudas, what thou dost doe quickely ⟨p. 705⟩when as yet as he did act nothing outwardly. Next followeth the endeuour and deuising7 by al meanes possible to bring it to passe, as Iezabel did to bring Naboth to his death: Thē ensueth the act it selfe, that is the sinne of the hands or of the feete, & then perhaps we do it twice & often. Then commeth a benummed conscience, he forgets to be sorrowfull for it, it prickes him not. Lastly followeth, I will stand to it, then men will call light darknesse, and darkenesse light. We may adde boasting in sinne, say what you can, they will not doe8 it, they will doe it to spite you.
This is the chaire of the wicked at their iournies ende, and1 because they should not be without a cushion, if you will haue any thing else, the next is2 damnation. Peter saith, Their damnation is nigh. This is the measure of the age of Sathan; this is the ladder, or these be the steps to hell: yet God doth not marke euery declining of man, but as the Apostle saith he ouerlooketh them, & they are but in the regenerate to humble them, and to make them confesse the grace of God. Touching these thoughts, let these be two rules, what we shame to speake, let vs be ashamed to thinke, he that seeth our thoughts knoweth what we are. I remember in the new Historie of Scotland, there is mention made of a controuersie betweene Scotland and Ireland, for a certaine Isle betweene them both. After much adoe they put it to the determinatiō of a wise Frenchman,3 whose iudgement was, that they should put a snake in it, and if it liued, the ground should4 belong to Scotland. I speake it in this respect, that if these poisoned & venimous thoughts doe liue in our hearts, it is a signe, our heart belongeth to that countrie, which they appertaine to. If they die presently in our hearts, it is well. It behooueth vs to haue a present striuing against them, and if they yet remaine, an indignation, a feare and a crying to God to tell him, that we are troubled with them. Here we must outreach, and vnteach a foolish speech, that is common amongst vs. Thought is free: No, thy cogitations by iust title be the seruants of the Lord. Bernard saith, Iustly doth he challenge my hart, which gaue his owne heart to be pearced for me. Therefore we must vse them wisely, we must walke no longer after our owne hearts, but we must striue, and that before reason be corrupted, for then it is hard to restraine. There must be a washing of the heart. This is the burthen of the Lord, as the Israelites were wont to say, when they went to Ieremiahs Sermon, this fellow will haue our thoughts. Faith must lay violence on reason, for what is faith but a contrarietie to reason?5 and what is hope, but a conararietie to experience? But we must haue reason to determine as well as the word. Many will not be Christ his Disciples, because they must follow Christ, they will be maister with him. But Dauid saith, leade me O Lord.
4 Moses in Exod. confesseth of himselfe, that hee is a man of vncircumcised lips; so it seemeth there is an vncircumcision of the foreskinne of the lips. And Act. 7. Steuen calleth1 them men of vncircumcised eares: there is then also an vncircumcision of the eares. Ierem 4 they are commanded to circumcise the foreskin of their hearts: so there is an vncircumcision of the heart. By the foreskinne it is the manner of the Scripture to vnderstand whatsoeuer groweth within vs, which is an impediment to vs in doing good. A learned writer saith, there is a foreskinne in our eares, which the diuell shutteth when wee should heare any good thing, and openeth when any euill speech is offered, that we may be corrupted thereby: so in our lips he draweth together the foreskin, when wee should speake any good, and openeth it when we speake any euill. Such a foreskin is there in our hearts, which bee vseth at his owne pleasure. In our confession wee say, that therefore we doe the things we •ought not to doe, and doe not the things we ought to doe, because we follow the deuises and desires of our owne hearts. And there is an vniuersall leprosie, whioh hath so ouer-growne vs, that there is no one sound part in vs. It is a hard matter to a worldly, or fleshly minded man to be perswaded of this? for euery man thinketh wel of his own waies, but the Lord ponde•eth the heart, Prou. 14. And Esay saith, chap. 55. Our wayes are not the Lords wayes, and therefore they shall neuer bring vs to the Lord. And Ierem. 10. the Prophet makes a proclamation on the Lords behalfe, If anie man will be saued, let him leaue his owne wayes, &c. If we will see this more plainely, let vs see Genes. 6. how the Lord looked on the hart of man, & he saw it was set on euill, and that euen that thought that was farthest off was set on euill, and not onely set on euill, but wholy euill, and euill all the day long, and all the night long too if yee will. Micah. 2. and Ierem. 17. nothing is so euill as the2 heart: for the heart of man is euill aboue all things. Therefore needfull it is that this foreskinne be taken away: not the heart itselfe as God created it, but the foreskinne of the heart, which is a fruite of the first rebellion. For surely vnlesse this heart be altered, let the word be preached, and say the Preachers what they can, all is in vaine.