tell what songs and sounds will best please the company to draw their minds from better exercise, and having no purpose to cure a­ny, but rather to kill all, he will not work by contraries, he hath an intention to gain by his Trade, and therefore he will not crosse the expectation of any which doe suit to his purpose, but rather so soundeth, that he may seem sweet to all: Therefore to the proud he bringeth some harmonious sounds of popular praise, which like a load-stone draweth the vaine-glorious to hunt so much more earnestly to augment the eccho of such vain windy reputa­tion.

Thus he befooleth the foolish with the voice of flatterers; to the greedy he hath the cry of great abundance, the words of [Page 50] wealth, and the glory of gaine, which as the under-song of all their intentions, spurreth them forward to forget their true tranquillity; for musicall minds he hath the pleasure of artificiall concord, and for carnall quarrel­lers and rangling Lawyers, he hath that mad musick of discord. And thus hath he a string and a straine for every sinfull and sensuall sin­ners eare.

Our third sense is smelling, the object whereof is savour, and al­though Satan doth not gaine so much [in my opinion] by abu­sing this sense, nor so much pre­vaile by the variety of this object, yet doth he exercise the minds of many in this perfumed airy ob­ject of smelling, the truth where­of appeareth in this stinking state of many perfumed fools, lechers, [Page 51] and luxurious, for the most part, of both Sexes. Cato would dis­misse Publius of his allie, and not suffer him to be any longer Cap­tain of the Pannomian warre, be­cause [quoth he] I never saw him returne wounded from the war, but I have seen him walk up and downe the City of Rome perfumed. Licur­gus King of Lacedemonia, saw well the evill of such perfuming, when he banished from Lacede­monia all strange wares. It is true, that odo [...]ferous smells are wholsome, and sometimes to pu­rifie the [...]e, is to preserve health, and thus to relieve nature by our sense were not to live sensuall: this were to use our sense, and to make it serviceable to soule and body.

But the Church of God hath an Allegoricall savor in the nostril [Page 52] of her soule, which maketh her love her beloved, and seek him sincerely, which sent is cold in the nostrills of sensuall sinners.

Fourthly, let us consider how Satan doth exercise his skill in our tasting, the object whereof is sweet or sowre, the Organ of which is our tongue, and surely if he prevaile lesse by the object of our smelling, he doubleth, yea, he trebleth his advantage in this of our tasting; for of all mans five senses none doth more de­ceive him, and as it were twitch him more to a sensuall and sin­full life, then this of his tasting; the reason whereof is partly in re­spect of the common exercise of tasting, and partly in respect of the [almost] infinitenesse of the objects of our tast; nor are the objects of our tast so many in the [Page 53] simple quality thereof, as it is va­riable in the manner of compoun­ding; for it is hard to find any dainty dish which our dainty Dames have not severall and dif­ferent manners of preparing for, thereby to make it more pleasant to the pallate, and as it were to ravish our tasting so much the more; neither is the enemy neg­ligent to take the advantage of this our tasting, thereby to hinder our happinesse: in so much, that whereas in the Scriptures we read of a certaine man that fared de­liciously every day, as though there had been no more but one so ill disposed: in our times, la­mentable experience giveth us cause to relate certaine men, yea, certain women, yea, certain hun­dreds, yea, certaine thousands of both Sexes, that fare delicious­ly [Page 54] every day, yea, voluptuously and superlatively, superfluously, every day, yea, twice every day, if no more. We read of one Esau, which sold his birth-right for to please his pallate with the tast of Jacobs pottage: But our age may record millions of such mon­sters, which sell their Patrimony to maintaine their tast, neither can they be satisfied when they have wasted their own estates, and then humbly [with the Prodigall] go eat husks with the Swine. But having wasted their wealth, they make triall of their wits; some like Aristippus, flatter and faine Dio­nisius or any great man like Para­sites, till they justly merit that Sir­name, or worse, which Diogenes gave to Aristippus, calling him the Kings dog. Some [whose tongues are not so pleasant] [Page 55] chuse rather to use the strength of arme, and so by violence sup­ply their wants with other mens wealth: Others use the sleight of hand by base picking and cut­ting of purses and other unutte­rable crafty shifts.

But as this curiosity of the tast is, for the most part, predomi­nant with the female sex, whose crooked fingers are accustomed so well to carving, that it is the best faculty both of their body and mind, and whose chiefe glo­ry standeth in gormandizing, till they secretly consume their hus­bands estates, so have they a way of wickednesse more proper to their Sex, to relieve their pallate, and sensuall appetite, even the base prostituting of their bodies to the pleasure of each luxurious lecher, till they have brought their [Page 56] companions to a morsell of bread, which being done, they [inlarged like hell] cry for new acquaintance, to maintaine the pleasures of their pallates, so that this sin is neither hic mulier, nor haec vir, but it is the Common of two Genders, and is but too common in all both men and wo­men.

We read of one Heraclitus, a great Philosopher, how that he alwaies wept to consider the va­nity of the times, in which he li­ved, notwithstanding he once found leisure to preach a silent Sermon against this pallate-plea­sure, and pleasing of our tast; for being requested by his Countrey-men to give his advice in a pub­like oration, how they might a­void the private sedition and con­tention that was amongst them, [Page 57] he goeth into the Pulpit, where their orations were usually made, and saying nothing did in the presence of all the congregation, eat a morsell of browne bread, and drink a draught of cold wa­ter, thereby shewing unto his Countrey-men that excesse of eating and drinking was the cause of their ruine, and that mo­deration and temperance therein was the onely way to preserve peace and love amongst them; for to speak as the truth is, this superfluity of many procureth want in the most, and want pro­cureth much mischief, where grace is not present to sustain the needy condition of the empty-handed.

The last of our senses is touch­ing; which is not so confined in the Organ as the other foure; for all the parts of mans bodie are or­ganicall [Page 58] in touching or feeling: A man may sensibly touch any object of touching, with any member from the head to the foot: the object of this sense is soft or hard, heavy or light; now in the exercise of our touching the craft of Satan much appea­reth, for to the jolly and lux­urious companion he offereth the soft pleasures of fine rayment and curious linnen, the habite of those which live in Kings houses, as our Saviour saith, and by con­tinuance of time, he so affecteth their minds and so tendereth their skins, that they neither can nor will indure the hardnesse of harden, no lin is leath weake e­nough for their silken [yet sin­full] skins; it is to be doubted whether the sending of a second Jonas would bring these Harlots [Page 59] to a shirt of haire, and these peoples silk and sattin to sack­cloath.

Thus their sense affecting soft­nesse, it cometh to passe, that all labour is terrible and hard, most uneasie and unpleasant; so idle­nesse becometh the habite both of bodie and mind, and now is this party fit for the Devills pur­pose.

To conclude, this deceit of our senses, the Devill like a cunning fisher, laboureth to hang us with a hook baited with sensuall ob­jects, and having gotten his hook in our jawes, he doth not, like some unskilfull Angler, by and by strike, to the hazard of hook, line, rod, fish and all; but rather draggeth and draweth us up and downe in the Sea of our sensuall contentment, [Page 60] or water of our wickednesse, till at the last he hath drowned us in our own element, that so the rest of our hearts may be forgotten, and the peace of our minds buri­ed in perpetuall oblivion.

The second engine whereby the peace of our heart is hindred [through the craft of the Devill] is the exercise of our fantasie up­on its object, which fantasie or imagination of ours Satan feed­eth with a thousand fancies and and foolish imaginations of im­perfect shapes; sometimes he de­ceiveth with the conceit of lear­ning, either this art or that lan­guage, in the perfection whereof he perswadeth us lieth much con­tentment.

But if humane speculation be not able to satisfie the mind, then he hath a more deceitfull inven­tion [Page 61] to deceive us, and that is the propounding of some forme of religious exercise: And hence it is, that he hath begotten so many new inventions in the Sect-ma­kers of our times, as in old times he hath done heretofore: This is a Sea, and a Labyrinth of di­straction, here the poor soul fin­deth a beginning, but hardly any end; for this religious know­ledge is so variable, through the multiplicity of curious wits and contentious spirits, [Sect-makers for the most part] that the life of man is too short to take a view of this variety. Moreover, this exercise savo­reth so of duty and obedience, that men are afraid to neglect the earnest exercise thereof. But well doth Satan see how to puffe up the mind in the acqui­ring [Page 62] of such religious know­ledge, and so to keep the mind in the acquiring of such reasona­ble formes of service, that the poore soule may never passe fur­ther then the outward court of bodily performance, nor once looke within the most holy place.

Thus hath he blowne and puf­fed up many which in their ex­ternall performance and know­ledge, doe even feed and feast themselves as men in dreams, supposing themselves to have all things, and yet indeed have no­thing but onely a bladder full, or rather a braine full of windy and wordy conceptions: So fruitlesse is all speculation and knowledge, in respect of quie­ting the soule or heart; for, [as shall be shewed] the soule [Page 63] cannot communicate with any such comprehensible thing, but onely with God which is a Spirit, and able to fill the Soule with his presence, and so quieteth the restlesnesse there­of, as it remaineth to be shew­ed in the eleventh place, where we shall speake of the Har­bour or Haven of the Hearts Happinesse, and shew it to be God himself.

CHAP. V. Of the hearts deceit in the conceit of happiness.

IT is the conclusion of the Pro­phet Jeremiah, Chap. 17. Vers. 9. that mans heart is deceitfull above all things; and true it is, that mans heart is not more cunning either in simulation of good, or in dissimulation of evill towards others, then it is in this selfe-de­ceiving, in seeming to it selfe hap­py in a most haplesse condition: but because S. John saith, ch. 20. v. 21 that every mans condition is such as his heart doth assure him of,

Object. Here may some object, that our hearts cannot deceive our selves, though it may deceive others, and this objection is [Page 65] strengthned by that place in the Corinthians, know ye not your own selves that Christ is in you except you be Reprobates, 2 Cor. 13.5. by which two places it seemeth that every mans owne heart can truly tell him what his estate and con­dition is, whether good or ill. Moreover, if we should deny this, that mans heart is able to give him true testimonie, then should we crosse this truth, that the con­science is a thousand witnesses, and so should we be forced to run into this absurdity of proving our inward condition and estate between God and us, from and by some marke and note from without in the outwards of our conversation; whereas to say as the truth is, all is in the out­wards of our conversation, ac­cording as it is in the inward of [Page 66] our hearts, and all mans testimo­ny to himselfe must be drawne from within, as we must give the Church and the world testimony from without.

This being granted, that the heart doth give found testimony of a mans estate and condition between God and him, how is it then said, that the heart is decei­ved in the conceit of happinesse? To which I thus answer, by a com­parison.

A Merchant, or any other man that tradeth in the world, hath good skill in Arithmetick, or the art of numbring, by vertue where­of he is very able (no man better) to cast up the account of his e­state, and so to know truly what he oweth, and what is due to him from others, notwithstanding he partly through carelesnesse, and [Page 67] partly through fear of beholding the ruine of his condition, fore­seeing that he is not so rich as he could wish, and as the world doth judge, he doth neglect the precise examination of his estate, and so esteemeth his estate [though bad] yet much better then it is; for whereas he judgeth himselfe worth little, it proveth in the conclusion that he is ten times more in debt then all that he hath is worth. Where now is the fault? is it want of skill in numbring? No, it is the want of the exercise of that skill; even so it is with our hearts, they are able to give us true testimony of our estate with God, but most neglect to take a true triall of themselves, for the reasons aforesaid. And so it cometh to passe, that the heart is deceived in the conceit of [Page 68] happinesse. Now that the danger of this rock may be avoided, let us consider how this deceit is fra­med, where we will observe two things.

First, what is the ground of this deceit.

And secondly, the manner how it worketh.

The ground of this deceit is an incredulity concerning this hearts happinesse; for it is hard to find a man that believeth historically the quietnesse and happinesse of the heart as it is to be considered; to tell men that there is a rest and peace in God passing under­standing, seemeth a strange thing to most men; to perswade men that a man may be rich without wealth, honorable in disgrace, joyfull in adversity, strong in weaknesse, and lively in the very [Page 69] point of death; this to perswade men to, were to make the world wonder: So that it is cleare, that the most part of men are incredu­lous in this matter of the hearts happinesse. There be many that will confesse that there is but God, and that the Father is the Creator of the world, that Jesus Christ is the Redeemer, and the holy Ghost the Sanctifier, which notwithstanding will affirme it to be a great presumption for a­ny man to be assured of any hap­pinesse in God or in Christ, which is all one as to deny both God and Christ; for no man truly and experimentally knoweth God, but he which is established in him as the only good of his heart and soul.

But to let such passe, which in opinion deny such assurance, let [Page 70] us consider how grossely they faile, which do in opinion allow of the possibility of this assu­rance: for though many may be found which do confesse that it is possible to come to such an assurance and happinesse in God, yet will they not believe, but that this assurance is up and down ac­cording to their working, better or worse; neither will they believe that the peace of the heart stan­deth in the soules communion with God, but that it dependeth upon such evidences as they have drawne from the conformity of their wills, affections and actions, to their literall knowledge; so that it cometh to passe that none are so unbelieving in this point of the hearts happinesse, as those which have acquired a brain full of verball knowledge, with which [Page 71] they are puffed up. Infidelity be­ing the ground of this deceit, let us consider how it worketh; the manner how it worketh is by a proud puffing up the heart in a very high conceit of what it hath acquired, and this pride is sup­ported by two deceitfull props.

The first is conceit of things future and to come.

The second is neglect of things present, which we thus declare.

Infidelity possessing the heart, hence proceedeth pride, stoutly opposing the hearts happinesse, with one of these two arguments following. That is, either like Co­rah and that company, they tell the sons of Levi they take too much upon them, to discourse of so high and transcendent a sub­ject as the Peace and Happinesse of the Heart, or else in a Scrip­ture-learnednesse, [Page 72] and a verball knowledge they labour to main­taine as the onely happinesse of the heart, that estate and conditi­on in which they stand, for not having grace to humble them­selves to the true annihilating of their acquired and put on formes of knowledge, it must of necessity follow, that they must defend that estate in which they stand; the props or supports of this condition, and bold main­taining, are as before is said.

First, a conceit of future things, for when a man doth truly looke into his spirituall estate, and so examineth the fulnesse of his heart, he presently findeth a want and an emptinesse of content­ment, yea, in the midst of all ex­ternall fulnesse; but now he in this estate of emptinesse, doth be­fool [Page 73] himselfe, perswading him­selfe that it shall be well with him, when he shall have accom­plished such and such projects as his mind intendeth: And thus he putteth off this present time in expectation of future good, which is nothing else but the malice of Satan against our Hearts happiness.

The second prop upholding the infidelity and pride of our Hearts, is neglect of examinati­on of our present condition and estate, for the most part of men are seldome drawne to enter into a true examination of their owne condition, and so it cometh to passe, that they conceit themselves happy in a haplesse condition.

Thus we see the hearts deceit in the conceit of happinesse, [Page 74] the ground of it Infidelity, the manner how it worketh, by pride, the props of its sup­port, conceit of things fu­ture, and neglect of things present.

CHAP. VI. The mysticall cloake or covering wherewith the heart is most strongly deluded concerning this happiness.

HAving shewed in the for­mer Chapter, that the Heart is deceived in the conceit of Happinesse, (and that most commonly by one of these two deceits, either a vain confidence in things to come, or by a care­lesse neglect of the present con­dition) it shall be necessary that we now come to shew a third and a more mysticall manner of deceit, then yet we have touch­ed. And this I the rather signi­fie in a Chapter by it self; part­ly because it requireth a large [Page 76] dilation, and would have the former Chapter over-long; and partly because it is more proper to some people then the for­mer deceits, being spun in a small thred, and so very mysti­cally deceiving, as shall be shewed.

We read in Holy Writ of a mysterie of godlinesse, and that is Christ manifested in the flesh: we read also of a mystery of in­iquity, and that is a fleshly ma­nifestation of Christ; for, as the true manifestation of Christ in the flesh is a godly and a great mystery, so a fained and a false manifestation of Christ is a great yet a fleshly mystery; and if there be a mystery of iniquity, no marvell if Satan mystically cloak the minds and hearts of men, that they should not per­ceive [Page 77] the truth of true happi­nesse.

But in short, to tell what this mystical cloak and covering is, which so strongly deludeth our hearts happinesse, it is a fair, yet a false flourish of reli­gious exercises. Many things there be with which the heart of man is deceived, but none may be compared to this, in re­spect of the close and crafty de­ceiving, which in it is contained. In the declaring whereof, let us observe three things.

First, the truth of the asser­tion, that a flourish of religious exercise is a speciall deceiver of mans heart of the true happi­nesse.

Secondly, let us consider the reason of this religious deceit.

Thirdly, we shall note the manner how it worketh to de­ceive the Hearts happinesse. That religious exercise doe deceive men of their hearts happinesse, seemeth at the first a very strange position; for it rather seemeth that sensuality, and fleshly pleasures and profits doe deceive men, then religious ex­ercises, for too few, God know­eth, will some say, are religious­ly exercised.

To which I answer: It is true, that very few are rel [...]giously ex­ercised, if we speak of Religion, and religious exercises, as they are in truth and indeed in the account of Almighty God, who is that true Kardiognostes, and searcher of the heart. Nor are any deceived with the truth of Religion, for it is nothing else [Page 79] but God in Man, conforming man to his own Image of righ­teousnesse and true holinesse. Now God cannot deceive: but that there is an exercise of Re­ligion seeming true, which be­cometh the strong deceiver, and most mysticall deluder of our happinesse, is the Proposition that is affirmed, and remaineth to be proved.

Let us now come to the proof of this point, considering it first in the rude and sensuall multitude, and then in the more seeming religious, and we shall evidently perceive that the reli­gious exercises of men do most strongly deceive and delude the Heart of happinesse; the rude multitude of sensuall livers, whose belly is their best god, & which in truth of heart do no [Page 80] sacrifice but to Bacchus, Apol­lo, or Venus, &c. these I say, are not so much deceived of hearts happinesse by their sensuall ex­ercises (though by them they be hindered) as they are by the exercises of their Religion, such as it is, better or worse; for in that they have the name of Christians put upon them in Baptisme, and for as much as they do often repeat the Lords Prayer, the Apostles Creed and the ten Commandements, and in that they come sometimes to divine Service, and to heare a preaching upon Gods good Sunday (as they say:) and seeing that at Easter they do receive their Riteings or the Lords Sup­per: Hence it is that these peo­ple will not be perswaded, but that their condition is most hap­py, [Page 81] and he that goeth about to discover their haplesse estate, undertaketh a most fruitlesse un­dertaking.

Now, did not these men per­forme any exercise of Religion, it were much more easie in the eye of reason, to perswade such men that their case were misera­ble and wretched; but now when any man reprehendeth their vaine condition, and be­wrayeth their vanity, they by and by flie to the Castle of their religious exercise, and in it they shroud themselves, as being e­quall in profession with the best of Christians, and quid ultra, what needeth any more? But God forgive me, or the like ab­rupt ejaculations: and if such men as these have after some drunken fit, or after some fear­full [Page 82] blasphemous Oaths, any in­ward dejection of spirit, though far short of Ahab, both in na­ture and time, then they con­clude themselves very penitent persons; and thus they set up themselves in their religious condition: As well may a man perswade these men that they are not men, as perswade them that they are not true believers, and in a most happy condition: if it were possible to perswade these men that they are irreligi­ous and unbelieving, and that they were of their father the Devill, whose work they doe, then were they in the way to­wards happinesse: but the first is not likely, therefore not the second.

Thus in the very rude multi­tude we see that religious exer­cise [Page 83] doth most strongly de­ceive; it was the too much confidence the Ephesians had of their Diana, that kept them from the receiving the faith of Christ, even so it is at this day with many, they have a forme of believing, and of serving God, which secretly they doe adore and worship, accounting it so good, and so great a Diana, or God-service, that they neither can nor will receive any light of truth. It is strange to consider how con­trary men are to themselves, for it is every mans opinion, and conceit, that faith with­out works is a dead faith, and no faith, and this is most true, notwithstanding these [Page 84] men themselves living most ungodlily and wickedly, will not acknowledge that they want faith, nor hear that they are unbelievers; so strongly are they conceited of their Faith and Religion. It was a good saying of Alexander Severus, and some others, that the best learning was to unlearne what was learned a­miss; so I say, that it were the best lesson for all see­ming religious men, to un­learn their faith and religi­on, and to acknowledge it for no faith, and no Reli­gion.

But to passe from this de­monstration drawn from the prophane multitude, in whom this truth is least apparent, [Page 85] let us come to consider it in the more precisely religious, and it wil appear that by how much more men have been strictly exercised to the view of the world, by so much more they have been decei­ved. Of all the people in the world the Jewes were most religiously exercised, and a­mongst them the Pharisees were most devout; yet Christ telleth the Jewes, that they did not know the things which concerned their peace. The Pharisees had a good opi­nion of their Religion, as is plaine in him that would give God thanks, that he was not as other men were, and yet for all this they received not Christ the Son of Peace, with­out which no true peace can [Page 86] be established. And as of old so in these our days, those that are most devout and forward in the exercises of Religion, are in that their performance most mystically deceived in this point of true peace. The Papists, and the most devour amongst them, the Jesuites, plainly shew, that they have no inward peace, in that they daily plot so many policies to augment their degrees of preferment, whereas if they were at peace in the inwards of their hearts, then had they preferment enough, though in never so low a condi­tion.

Hence it is, that they as we, and we as they, run from opinion to opinion, and can abide in no condition with [Page 87] any content, because we have not this inward peace of the heart: Hence spring all Sects and all divisions a­mongst both Papists and Pro­testants.

And to conclude this point, it is most apparent, e­ven amongst us both Prea­chers and Professors, (which to our selves, and to the eye of the world, seem most reli­giously exercised) that we have no peace; for though we in the secrets of our hearts praise God, that he hath called us from our vani­ties; and that he hath made us to abhor those vices, in the which our neighbours do wallow and tumble, and so blesse our selves in a conceit [Page 88] of a better estate; notwith­standing it is most clear, that the true peace of the heart we have not known, in so much, that every one of us (for the most part) do seek our selves, and our own ends in all our courses: and are glad to patch and piece out our contentments with gain and glory, and vaine boa­sting of our owne praises, oftentimes opening our mouths against others, se­cretly begging commendati­ons to our selves.

And more then all this, we must have our dishes, our dainties, and our sweet mor­sells to support our empty hearts, yea, our possessions must be inlarged, our buil­dings [Page 89] must be beautified, and too little to satisfie our restlesse soules, and which do clearly shew, that though we have a Religion that speaks of peace, yet our Hearts are not established in the God of peace; for were the soule once at rest, and so the heart made truly happy in God, then as we did injoy one thing above all, so should we in­joy all things in one, and in that one thing would all other things be contem­ned as dung, and as things of no esteem; but this earthly hungering sheweth the Hearts emptinesse in all.

Now what hath deceived [Page 90] us? even our conceit of the goodnesse of our Re­ligion.

Quest. But some will demand a reason, why religious ex­ercises do so mystically de­ceive?

Answ. To which question I thus answer: The Lord according to his divine wisdome, hath seated in all men a certaine Character of his divine power, which divine pow­er seated in mans soule, doth hinder mans heart from contentment in anie created good, and doth cause the soule to re-a­spire to that summum bonum, [Page 91] the chiefe good in God himself.

Hence it cometh to passe, that man is easily perswaded, that his chiefe good doth not consist in any naturall or bo­dily parts, or sensuall exerci­ses, though through strength of sensuality man be whol­ly, for the most part, sensual­ly exercised.

The truth of this is plain, in the confession of most prophane and ungodly, who in words do expresse that their hope is in God above all, unto which they are for­ced by the power aforesaid. Now when man in the power of the naturall conscience, and by vertue of this divine Character is forced to fly [Page 92] from all its sensuall plea­sures, as unable to give it any contentment, then he leaneth upon the reed of his Religi­on, such as it is, better or worse; if his religious exer­cises be more cold or neuter­ly, then his conceit, and so his decit is so much the lesse; if his religious exercise be more devout and zealous, then his conceit and deceit is more strong, for as much pride doth alwaies attend such verball knowledge, and bodily exercises.

But lest some should stag­ger at this doctrine, as though the overthrow of all religi­ous exercises were intended; and as if all religious exerci­ses [Page 93] may deceive; I will there­fore shew how this false flo­rish of religious exercise doth deceive, and so conclude, how that the body and truth of Religion, neither doth nor can deceive.

The manner how this re­ligious florish doth deceive, is by reason of that sympa­thy and agreement; which is in part between such bodi­ly exercises, and the true Re­ligion: But more especially in respect of that sympathy, which is between such bodily services, and that naturall disposition to Religion, which is in every mans heart; for, (as before was said) there is by reason of the [Page 94] divine Character in mans soule, a disposition to a­dore, or worship some­what, as more supreme or excellent then it self.

Now mans understanding being darke, yea, dark­nesse it selfe, man doth entertaine such a forme of religious exercise, as it seem­eth best to the darke and blind reason, being spur­red on by that sparke of Di­vinitie which remaineth in the Soule, or Conscience; notwithstanding this reason (which is darke) being set a work by the instinct of na­ture, is never able to reach anie sound or supernaturall truth, although it should by [Page 95] literall learning, and Clerk­like cunning, dive never so deep into Scripture-learned­nesse; but contrariwise it reacheth a forme of know­ledge, and a forme of bo­dily working, and worship, ship, either this way or that way, as it seemeth best to everie mans reason and judg­ment, to understand the Scripture learning: For, though all Sects say, they will be guided by the Word of Truth, yet is the Word of Truth one as God is one, and they may according to their severall constructions of Scriptures, and conceits of their owne wisdome, seem to make good their opinion; all which formes [Page 96] of religious exercises of knowing and obeying (being comprehensible to mans rea­son) doe carrie in them a certaine likenesse unto that naturall disposition which is in man, to be re­ligious: so man in this estate and condition is still in the outward Court of bodily Service, having more or lesse zeale of GOD, but not according to knowledge, that is, not according to that supernatural knowledge which cometh from above, called by S. James wisdome: neither do any such bodily works know God accor­ding to the verie truth.

It is life eternall, to know God, and Jesus Christ whom he hath sent; But this knowledge is not in speculation, or verball discourse; but it is the power of God making known to the soule, that power of love which passeth understan­ding; for God is love, and he that knoweth God, knoweth love, and he which loveth not, knoweth not God. 1 John 4.8. This knowledg of God, is wrought by the finger of God in the emptying of the soule, of putten-on forms of knowledg, which are according to the dark­nes of naturall understanding; and by making high things low, & the soule that is rich poor, in the best of her performance; so that now the soule is naked and stript of all her naturall power; is brought to the carkas and body of truth; God himself without figure or forme, [Page 98] not knowable to the understan­ding; (which judgeth only of species) but by act of communion made known to the soule, in the experimental acquaintance; which the understanding perceiveth not by discoursing of it, but by being subdued in it. This man having acquaintance with God, his heart is established with grace, not with meates: he knoweth the secrets of the Kingdom of God; which are to many Clarkes great para­bles: and so is this man truly re­solved, that the Kingdom of God commeth not by observation, nor consisteth in meate, or drink, but in righteousness, and peace, and joy in the Holy Ghost. This is that Body of Religion, which de­ceiveth none; and is received but of some.

CHAP. 7. Shewing the Symptomes of the con­ceited happiness.

But that the conceit, & deceit of the heart, may more fully ap­pear; let us consider, what be the signes of such supposed peace. The signes of this supposed happiness, are no lesse divers, then are the de­grees of such false perswasions: for as men are more or lesse in the de­grees of this false perswasion (ac­cording to the degrees of their li­terall knowledg and bodily work­ing) so do they giue severall signes & Symptomes, of their hearts de­ceit: all which (respecting bre [...]i­ty) I shall comprehend under four heads. First, a more gross sensuall life. Secondly, a more [Page 100] close sensuall life. Thirdly, a ver­ball vaine boasting of Religion. Fourthly, a most excessive exer­cise, and bodily performance, in things religious, together with mutation, in the formes of such services.

The first signe to be conceived, (which is the gross sensuall life) is most proper to the vain and prophane multitude; for albe­it, they have (as hath been shew­ed) a forme of religious Exercise, wherein nuterly and coldly (at certain times) they exercise them­selves; and in which performance, they place their hope of happines: yet it is most plain, that the way of peace they never knew, seeing their more then bruitlesse life, is so visible to all men. Some of them prosecuting their humours with most fearfull and blasphemous [Page 101] Oaths, calling into their carnall minds, the parts and passions of our Saviour Christ, as his body, blood, wounds, &c, together, with a most [...]rophane using of he name of the most high God; nor being satisfied with this blasphe­my, they dare proceed to higher impiety, in swear [...]ng by the Crea­tures, and most commonly by which is least known of men, namely the soule, a fearfull sinne, yet very common in these Nor­thern parts; and that which doth aggravate this their sinne, is the carnall occasion them hereunto moving, (meeting them amongst their pots, and pot-Companions) which to name, were needles, & endles. To this we may adde that worldly wollowing of the cōmon worldlings in all sensual pleasures; eating till gluttony, and drinking [Page 102] till drunkenness. Others in their apparell, braving it, and out-bra­ving it; not only according to, but much exceeding their meanes, though still short, of their ambitious minds. Others there be, which persecute their luxurious and beastly pleasures, in which they manifest the empti­ness of their hearts. Thus in short, the common prophaneness of the rude multitude, doth plainly shew that there is no peace established in the heart, seeing that (notwith­standing their religious exercises) they lye drowned in sensuality; in which secretly, their hearts seeke, and (for a while) finde peace, And here let us note by the way that the emptiness of mans heart, in the want of God, is the spur to all prophaneness, and ungodliness whatsoever; whether more gross, [Page 103] or more close. The second Symp­tome or signe, of the hearts emp­tiness; is a more close sensuall life, and this is to be applyed to the civill honest man, and to the most part of the verball professors of Religion; for it is true, that some men, partly for feare, and partly for shame, do take the bit of rea­son into their mouthes; and with the reynes of discretion, they bridle, and refrain the grosser part of sensuality: so that the world can not tax them of whordoms, drunkenness, blasphemies, &c. not­withstanding, those which have eyes enlightened by the light of grace, may plainly see and per­ceive, that these men live in a very sensuall life: But it is more closely and covertly, then the prophane man doth; for some are wise to do evill saith the Prophet, and such are [Page 104] all close sensuall livers, who by crafty wyles work their wicked­ness. These close sensuall livers declare the love of their hearts, to the sensuall objects by secret self­seeking, in all matters of moment and high consequence; for (if we mark them) they do cunningly steale praise and commendations to themselves, and underneath communicate with increase of riches, sumptuous buildings, & cu­rious dyet; in all which the peace of their heart standeth, & not in God: and but that these things are maintained to the content­ment of their sensuall appetites; their hearts would break with grief and sorrow, through the emptines thereof. And though these (wise men) carrie their sensuall life so close, that they are not so commonly perceived as [Page 105] the gross sensualls are: yet doth it so farre appeare (to the godly wise) as to bewray the emptiness of their hearts, in God and in Christ; and often times, God doth discover these Hypocrites, that they shall drink either to drun­kenness, or to fulness; and some times their close-carried luxury, breaketh out to a publique decl [...] ring; wherein the contentment and peace of their hearts did stand when they seemed to the world to be at rest in God. This close sensuall life is a manifest signe of the hearts emptiness. The third signe, is a vain glorious b [...]asting in religious performances; such as are publique prayer, and Thanks­giving, reasoning and disputing of Religion, framing of a sorrowfull countenance, pittifull formes of speech, abrupt eiaculations, smi­ting [Page 106] of the breast, rowling of the eyes upward towards Heaven, with a passionate moving of the hand; to which is annexed many a sigh and groane, Rom. 8.26. which are not those inutterable ones, proceeding from the spirit; But those Pharisaicall ones, proceeding from vaine glory.

Thus, the body being artifici­ally framed, and all the members and motions thereof, fitly compo­sed to a (seeming-holy) declaring of a very zealous condition: Now the corruptions of the time are blamed, the Antichristian Go­vernment of the Church is con­demned, the condition of the pro­phane is highly adjudged, and in all this, himself secretly justified.

Now though such things (as I have named) do (in the nature thereof) arise and proceed from [Page 107] true zeale, yet do they carry the party into his private Chamber or closet, or other secret place, where the soule doth inwardly mourn, for the corruptions of it self and others, Jer. 13.17. as wit­nesseth the Prophet in a phrase worth the noting.

Our Saviour Christ doth in ex­press words, forbid the sad coun­tenance, and the disfiguring of the face, and doth appoint secre­cy as the upper place of all religi­ous performance. Mat. 6.16. For well knew our Saviour Christ, that, that heart, which was full in God, needed not the eccho of vain glo­ry to supply its want. But the truth is, that all such frothy, and windy foolishness, is a plain de­claring of the hearts emptiness. For then do Hogsheads sound lowdest, when they have least [Page 108] within them. The fourth and last signe, is an excessive exercise of re­ligious performance; together, with the mutation of such exerci­ses.

And this St. Paul did perceive to be the very God of some men in his time, and therefore telleth Tymothy, (that he might instruct others) that bodily exercise pro­fiteth little, and as some reade no­thing, and doth oppose thereunto godliness; 1 Tim. 4.8. as being an­other thing then bodily exercise, & saith that it is profitable, &c.

But such is the mystery of ini­quity at this day, that many men know no other godlines, but bo­dily exercises, and can hardly ad­mit of any distinction between them.

These bodily exercises, & the ex­ces thereof is manifest to be ma­nifold, [Page 109] in all sects and sorts; such as is their often fasting, often seeming to pray, (I say) seeming, for many pray, and pray not, be­cause prayer is nothing else but the conference of the soule with God (as well saith St. Augustine.) To this we may adde the bareing of the knees, the putting on a shirt of hair, whipping, scourging, much preaching to the wasting of the spirits, and consuming of the bo­dy, and this is called a constant performance of duties.

These exercises are mutable and variable, according to mens knowledge, and the streame and straine of that Ministery under which they live, so that all sorts have their severall services, yet all bodily, and for the most part only bodily.

And it must needs be so, for [Page 110] men having no rest nor peace in God, do labour to establish a peace to themselves in the multi­plicity of bodily exercises: hence it is, that if they omit their ser­vice, they have no peace all that day, and if they perform their de­votions, then they have peace, whereby it is plain, that their peace is only in bodily working.

And it cometh to passe, that so many gawdies must be run o­ver, so many prayers and repeti­tions must be used, so many Chap­ters must be read, so many Psalmes sung, &c. or otherwise the heart is unquiet.

Now these men hearing of any new way of worship, (which cometh in the cloak of Scripture-learning, and hath a shew of truth founded from the letter of the bible) which worship seemeth [Page 111] more devout and zealous, then that in which they are establish­ed, as it will easily so appear, to a zealous and devout bodily wor­ker; especially if the teacher of that new way, can but frame a sad and demure countenance, and with a grace lift his hand, and his eye towards Heaven, with some strong groane in the declaring of his newly conceived opinion, and that he frequently used this phrase, of the glory of God, &c. these men I say are by and by of another opinion, supposing to themselves; that God hath made known some further truth unto them; for they are unestablished in any way, and are constrained to tast of all waters, if they be zea­lous in the bodily workings: for of such I speak, and not of pro­phane worldlings, nor of luke­warme [Page 112] professors, but of devout zealousnes; such as have a zeal of God, but not conform to know­ledge.

Now all this excessive bodily working, and the varieties there­of, do plainly shew and declare the emptiness of the heart: for as much as the true worship of God is more inward and spiritual, as God himself is a spirit. The true service of God, is in a profound silence, and inward intention to­wards God, declared (to God) by groanes which partly the soule cannot, and partly it will not ex­press.

And if this truly devout soule fall into any bodily exercise, (as often it doth) such as is the utter­ing of the mind to God, by vocall tearmes; then is he in his Cham­ber or place of most private re­pose, [Page 113] and his door shut, or at least himself hid from the eyes of men, as much as may be.

And if by his place or degree in the Church, or Familie, he be urged to performe duties Religi­ous, either more or less publique; then in such performance, be la­boureth more to forget such af­fected gestures and actions (as is the sadness of the countenance, &c.) then any way to frame his body thereunto, and so serveth God in more depth of spirit, and heart-cleaving to the love of truth.

Hence it cometh to passe, that when the bodily performers be­hold this mans service, they by and by judge him weake, or cold in religious exercises: but the wise in heart perceive that he is inward with God.

CHAP. 8. The hearts progression towards true happiness.

NOw in the eight place, we are to consider the progres­sion, or going forward of the heart to true happiness: in the handling whereof, we are to ob­serve a very speciall and peculiar difference, between this eight Chapter and all the former; for all the former parts have their use and exercise in a natural man; but this (and consequently all that follow) is proper to the e­lect Children of God; for thus the case standeth, that the natu­rall motion of the heart (declared in the second Chapter) doth press mainly towards rest: but it is so violently interrupted, and hin­dered by the enemy Sathan, (in [Page 115] the subtill use of those Engines (the objects of our senses, and phantasies spoken of in the fifth Chapter) that the heart (of the naturall man) can never find any out-gate from his sensualities, and formalities, or make any pro­gression to any properly called supernaturall good: but sticketh still in one created good or ano­ther; either more grossely or more closely to a sensuall life, or at least standeth inlived in the bodily performance of some religious exercise, according as it hath been declared in the Symptomes of the conceited happiness, Chap: 7. but contrariwise the heart moved by the finger of God, though for a time it may be hindered by crea­ted contentments (as was Salo­mon) yet at the last, it breaketh out (as a prisoner from the pri­son) [Page 116] from all those things where­in it was insnared. And as a Ship, having a faire wind, waigh­eth Anchor, and delayeth not; so the soule, in feeling a sweet gayle of grace, filling her sayle (which is desire) doth put forward for a more happy Haven, then yet she hath been acquainted withall.

And this is the progression of the heart toward true happiness. In handling whereof let us consi­der 4. things.

First, the truth of the asserti­on, that there is such a progres­sion.

Secondly, in the nature of it, and wherein it doth consist.

Thirdly, the consimilitude that is between this man and a natural man, before this Progression.

Fourthly, the dissimilitude that is between this man, and all such [Page 117] as have not entered their foote into this progression. For the first, that there is such a progression, and out-going of the heart from sensuality, &c. it is most cleare in Salomon, who for a time did wal­low and sport himself in all sen­suall delights, and in them ex­pected a rest to his soul; but at the last was forced to confesse, that all is but vexation of the spirit; he maketh progression toward the feare and love of God, as his book of retractions doth de­clare.

The prodigall Sonne did for a time seeke contentments in vani­ty, at the last set saile towards his Fathers house: St. Paul doth not unaptly point at such a progressi­on, when in the Philipians he saith, Phil. 3.13. he did forget those things which were behind, and did reach [Page 116] [...] [Page 117] [...] [Page 118] forth unto those things which were before.

And though in speciall manner he hath respect in that place to the degrees of Christianity, and in the further conforming of the man to the Image of Christ: yet cannot Paul have forgotten, that out-going of his heart from all that fleshly and worldly glory, wherein (according to the flesh) he had cause to rejoyce, verse 4. of that third Chapter: doth that place give a slender confirmation of this truth, where Paul saith, that when he was a Child, he spake as a Child, &c. But when he came to be a Man, he put away Childish­ness?

The truth of this expression is so well known (to the soule ex­perienced in the truth of Godli­ness) that it needeth no proofe: [Page 119] and the Mystery of it is so great [...]nd so farre above the naturall [...]an, that it is altogether hyper­ [...]olicall and incredible.

The second point is to shew the [...]ature of this progression, what [...] is, and it standeth in two [...]hings.

First, the putting off of all [...]onceipts, and comprehensible [...]ood.

Secondly, in putting on pure [...]esire towards the unknown and [...]omprehensible good.

For the first. The Child of God is brought to a true dissi­lence, & distract in all his carnall, [...]nd created confidence, whether [...]hey were sensuall pleasures, or externall religious exercises, or [...]oth.

And as we read of the Snake, that creeping through a hedge, [Page 120] she leaveth her skin behind her: even so the Christian heart i [...] truly stript of all putten-on contentments, either in this thing, or in that thing; and so is become truly poor, miserable, and naked; so that notwithstanding, he could say, a [...] St. Paul; If any man have caus [...] to rejoyce in the flesh, much more l [...] yet will this man glory in nothing save only in infirmities, & that to the shame and confusio [...] of his own face: And thus will the Kings Daughter he forsaketh his Fathers house, and with Abra­ham leaveth his native Countrey, to seeke dwelling in a Land, as yet unknown.

The second point is putting on of desire. The poor soule beaten, (by the ministery of Christ) out of its contentments; is now dis­solved [Page 121] into desire, and is nothing else in sensuality, but pure intention, and as the heart brayeth for the River of water, so longeth this soule for God, and to be known of him, whom she knoweth not. And thus (as the spouse) sick with [...]ove, and ravish'd with desire, she [...]eeketh him whom her soule [...]oveth.

In this strength of desire, all o­ [...]her desires and intentions are [...]rowned; so that this soule hath [...]o entertainment for carnall and [...]eshly desires, but such as in cold [...]nd careless, as being much more [...]illing to be freed of them, then [...] be exercised in them.

And as it is with naturall men, [...]eir religious desires are cold, [...]d the desires of profits and, [...]easures, do drown all divine [...]tentions: so is it on the other [Page 122] side with the soule of the Chri­stian where he entereth his foot into his heavenly progression. But some will say, what doth this soule desire? I answer, that which is unknowable, even God himself.

Thirdly, we are to consider the equality that is between this man (in this progression, that is to say, before he undertaketh it) and a meere naturall man.

Now to speak, as the truth is, he is as like to a naturall (before this progression) as one egge is like another; for, the soules of al [...] men, both elect and reprobate [...] are in the same condition, empt [...] of the true good, and natural [...] moving towards true happine [...] as was shewed in the seco [...] Chapter; so that till the Arme [...] of the Lord be revealed, (brin [...] ing [Page 123] the soules of his people out of all created contentment) the Children of God and the Chil­dren of the world, do answer each other in a true sympathy, & consimilitude of like condition.

Fourthly and lastly, we are to note the dissimilitude and diffe­rence, that is between the Child of God (after he is entred into this progression) and the naturall man.

There was not more consimi­litude then contrariety; for the Child of God in this Estate, sur­passeth the naturall man, in the object of his desire, seeing he a­spireth to nothing under God himself, so transcendent is his de­sire.

This man laboureth to know [...]hat which passeth knowledge; [...]nd his chief care is, to beat down [Page 124] the working of his wit, and to keepe his understanding from cu­riosity of speculation, as knowing it to be a great hinderance to the act of his soules Communion with God.

Hence it cometh to passe, that this man is a wonder to the world and to all Sectaries, for they have all their knowledge, such as they can in reason comprehend, which maketh them such apt disputers and cunning cavillers, and cau­seth so much division, and ac­complisheth so many Sects. Also in the degree of desire, the man in this Progression, differeth much from a natural man; for this mans desire is most strong, yea stronger then death, and most constant without variety of objects; and so is his understanding drowned in this one thing whereunto hi [...] [Page 125] heart presseth: so that variety of particular questions are most grievous and burthensome unto him. But tontrarily all naturall men, yea, the greatest of our lit­terall professors, they are occupi­ed in and about so many particu­lars of knowledge, that, that Mi­nistery which is exercised about this one thing, and terminateth all in one, is unto them as ridicu­lous, as the song of the Cuckoe.

Notwithstanding he which is the truth, said, there is one thing needfull. And as the naturall mans intentions are variable, so are they weake (in comparison of the godly mans desire;) for accor­ding to that opinion of Philosophy, [...]trength united is more strong. So then it must of necessity fol­ [...]ow, that that man which is with­ [...]rawn from many things, and [Page 126] hath his desires bent wholly in one thing, hath a more forcible and strong intention; as in our English Proverb, he that hath many Irons in the fire, must coole some of them; so those men which mind many things, have less fer­vor in all their intentions, and also lesse constancy. But the Child of God (once entred into this out-going and progression) marcheth valiantly in the degree [...] thereof; till at the last he come to that happy Haven, God him­self, as it is to be shewed in the 11. Chapter.

CHAP. 9. The hearts farewell to all false flattery.

THe heart resolving such a progression towards true happines, (in this out-going from [...]t selfe, and all comprehensible good) doth now take her optimum & ultimum vale, her last & best farewel, of all those flattering de­ [...]eits, wherewith she was detained & kept from this aspiring towards [...]he true good. And here (as in the eight Chap:) & in the rest which [...]ollow, wee must remember that we speake of things proper, and peculiar to the people of God, who (as Eagles) doe follow the [...]arkase of Christ himselfe, in whome dwelleth that Soul of [Page 128] truth, God himselfe bodily. A man resolved to goe into some strange Countrey (and that with purpose never to return) cannot but have (within himself) a great conflict in this resolution, to for­sake freinds, acquaintance, &c. But at the last (being strong in resolu­tion) he biddeth them all farewel: Even so it is with the Child of God, intending this progessi­on; For to his flesh it is greivous to part with profits, & pleasures, naturall wisdome, and humane speculations; so deare unto na­ture are all sensull and rationall acquaintance, till at the last, (as Theologically saith that Divine poet Dubartas of Abraham in the forsaking of his Country) he con­cludeth, it must be so, for so the Lord commands; A carnall man or carnall stands; But for all [Page 129] reason, faith sufficeth me; who lodgeth with God, shall never houselesse be. But that this fare­well may more plainely appeare, wee will particularly consider in it three things.

First, the things whereof he taketh his leave or farewell.

Secondly, the manner how he taketh his leave.

Thirdly, the arguments where upon he groundeth this his reso­lution.

The first is twofold, that is, first from sensuall things; Secondly ra­tionall contentments. The sensuall contentments do for a long time detain and retain the heart of man; And that by reason of the variety of that vanity, in our sub­till and diabolicall invention: So that our heart as a ball is tossed to and fro from vanity to vanity, [Page 130] through our manifold inventions, as with so many several rackets, & can find no rest. Thus was it with Salomon, in the time of his vanities, till at last he found all vanity to be vexation of this spirit; then did he take his far­well of such Sensualitie. And this was the case of the prodig­all Sonne; but at the last he did take his farwell & went towards his Fathers house. This forsake­ing of Sensuality, is called a mor­tifying of the Members, and a kil­ling the deeds of the body. And though this forsaking of sensual­lity, and sinfull pleasure, be a thing grievous to flesh & blood, yet is all such contentments, con­temned of the man in this progression, and he casts them of [...] as dung, or as dogs meat: & in the resolution of his heart, voweth to [Page 131] have no more cohabitation with such Companions. And having taken his leave of this false friend sensuality, it may be, he doth for a while stay in the Wilderness, of mortality, civility, or religious formality, in some or all of them, as to his reason seemeth best.

This man while he here stayeth, may be said to be come from E­gypt, of beastly and brutish sensu­ality; but yet this man is farre remote from Canaan the land of rest.

Now while man is established in any of these wayes, I judge him to be as it were in the Wil­derness of rationall contentment. I call it rationall, because the rea­son of man doth conduct hjm in­ [...]o this way, of what kind soever [...]t be, if it be past sensuall; but in [...]he sensuall reason is no guide, [Page 132] but only blind affection, pricked forward by the organicall pow­er of the sensuall exercise. And this rationall condition, I the ra­ther call a Wilderness, because, as in a Wilderness, men often loose themselves, and can find no way out; but supposing (after long travell) that they are near the place where they intend, are in truth further off; so it fa­reth with many, yea with all such as walk in the way of reason and humane understanding, they loose themselves in the woods & bushes of their deep and learned speculations, so that the longer they travell, the further they are from God and rest in him.

This rationall Habitation is also twofold, in respect of the subject matter, in and about which it is occupied, viz. humane or divine. [Page 133] And in taking a farewell of both these parts of the rationall con­tentment; in this especially doth the Child of God outstrip the naturall and verbal professor. For the naturall prefessor (for so I call all brain-sick disputers) ta­keth a cold farewell of the sensu­all life only, or rather he exchan­geth his grosse sensuall life into a more close sensuall life; and com­muning partly in conceit, and partly in truth, out of the fleshly and sensuall life, he now ariveth in the Haven of some speculation or knowledg, either in things hu­mane or divine, or in both: So that this man (by vertue of his knowledg) can dispute and rea­son of the outward and bodily part of Gods worship: he can discourse of white and black, round and square, of kneeling [Page 134] and subscribing, and run an infi­nite discourse against Antichri­stian Government: and this rati­onall discourse he calleth the lan­guage of Canaan; Indeed so it is the language of Canaan: for o­ther land of rest his heart know­eth not, then what ariseth from these things wherein he is esta­blished. This speculation is his summum bonum, and from this his knowledg and his working, he deducteth notes and markes of his unfit faith (and reall fidelity) supposing and imagining, that he believeth, which faith never fail­eth him, till he stand in need of it.

But the true Christian taketh his farewell, as of the sensuality, so of all rationall contentments, and biddeth all comprehensible­ness farewell, as being too weak and unworthy for his soule to [Page 135] have society withall. And so be­cometh more strong in desire, then curious in speculation, and longeth more to feele communi­on with God, then to be able to dispute of the genus or species of any question humane or di­vine, and thus in depth of desire, is humbled in the highest degree of knowledg, and presseth to know God in powerfull experi­ence.

This man doth no longer com­mit sacriledg or spirituall whote­dome in the secret of his heart, either with knowing or doing, (though his knowledg be great, and his obedience surpassing ma­ny) but is truly nullifyed and made nothing, and so is become a foole in all fleshly wisdom, ha­ving nothing to glory in, but only the Lord.

Secondly, we are to consider, the manner how the heart taketh this fare-well, from the sensuall and rationall life.

It is not by going out of ei­ther, but metaphorically; that is, the heart denieth to receive any contentment from either of them. We are to know that the Christian can use the Objects of his sences, as though he used them not; and so the world, and the things in the world; he be­ing in the inwards of his heart, truly gone, and separated (in his affections) from all created good. So that this man doth not Stoical­ly refuse the lawful liberty of any Creature that God hath made; but whereas before they were as Lords over him, and as Gods to him, now he is Lord over all Creatures, which God hath given [Page 137] him for his use, and himself truly subject to God in Christ. Nor doth he madly despise the use of reason, or contemn the exercise of the understanding (as some would infer) but now he useth reason, and art as only hand­maids and attendants to Divinity and Divine knowledg; and so keepeth reason under, that if (with Hagar) it will be bearing rule, he in the wisdom of God like Sarah will cast it out from having any Dominion. So that this man doth use his reason to confute, and confound the Argu­ments of them, that would have reason Lord over our faith, and such as would establish reason as the chief good.

And now (this mans reason be­ing subdued) he is ten times more reasonable then he was before, [Page 138] for now his reason doth keepe her true lists and limits. So hath reason her true use in all species, and comprehensible things, in which she sits in man as Lord; and also (in respect of her sub­jection) there is a free pass [...]ge for the soule in pure a [...]t, to breath unto God in strength of desire, and so to communicate with him as he shall be pleased to reveale in his own time.

This humble use of reason hath St. Paul respect unto, when he confoundeth faith and reason, making them both as one, 2 Thes. 3.2. for then is reason one with faith, when it is subjugated to faith; otherwise faith is a thing above reason.

We see then that the Christi­an farewell to the sensuall and ra­tionall life is not absolutely to [Page 139] be considered, but respective­ly. It is not a shortning of a mans life, to avoid the world, nor a re­fusing the use of means, to recti­fie reason.

The 3. and last point to be con­sidered, is the Arguments whe [...]e­upon the heart resolveth this farewell. The Arguments are de­ducted from privation; for the heart considereth what it hath lost, and it findeth that the lost is no Creature, nor any compre­hensible thing, but a Creator most incomprehensible; so that the heart must needs passe from every other thing, and re-aspire to that which it hath lost.

Secondly, the want of comfort in all other things wherein the heart hath been established; for thus the heart or soule reasoneth against her. 2. Enemies: sensuality, [Page 140] and rationall formality. You ne­ver could give me any stable con­tentment, &c. ergo, I must needs bid you farewell, &c. So that the Arguments moving this farewell, are very forcible, as may be shewed in the amplification of them; but I'le leave it to be un­derstood: But least we should deceive our selves in the conceit of this farewell, (remaining still on our old condition) I shall in the next Chapter declare the signes and Symptomes of this farewell.

CHAP. 10. Shewing the signes of the Christian farewell.

HAving declared this fare­well, it remaineth in the tenth place, to shew the signes [Page 141] and symptomes thereof. For such is the nature of man, that he no sooner heareth that such a fare­well should be undertaken; but by and by he conceiteth, that it is in him accomplished; although he be more firmly, and unmovea­bly settled, (in these things which he should forsake) then former­ly he hath been. That the signes may better appear, we are to re­member three things which are forsaken, viz. the sensuall and the rationall life, as in the former Chapter: for the Symptomes of the forsaking, have reference and [...]greement to things that are for­saken.

First, let us speak of the signes of the sensuall forsaking, and [...]hey are in number three. The [...]irst is the withdrawing of our hearts, from the exercise. I say [Page 142] the withdrawing of the heart; for though mans senses be still exer­cised in and upon their proper objects, yet is not the life sensu­all; for the heart taketh no con­tentment from any such exercise; but is still (for the most part) ex­ercised in a more transcendent Communion, even with God and Christ; whereas the sensuall e­ver hath his hearts contentment from his sensuall and sinfull ex­ercises, and other contentment hath he none, insomuch, that when such pleasure and profits faile him; his very heart doth faile, and his soule is filled with heaviness But the man which hath taken his farewell from the sensuall life, receiveth no cordiall content from any sensuall exer­cises whatsoever.

This withdrawing of the heart [Page 143] is not unaptly pointed at in the speech of the spouse, Cant. 5.2. I (saith she) sleepe, but my heart waketh: so it may be said of the true Christian; he is sleeping, look­ing, hearing, tasting, eating, drink­ing, feasting, &c. but his heart is withdrawn, and is rejoycing in God his Saviour, and his soule is magnifying the Lord. Contrari­wise, those men, whose hearts are not thus withdrawn, they are so drowned in their sensuall exerci­ses; that they forget both God and his people, as the Prophet Amos doth signifie unto us at large, Amos 6. vers. 3.4.5.6. but the man whose heart hath entred into the forsaking of sensuali­ty, hath his only content in God, as is aforesaid.

The second signe of this fare­well, is the true content, that [Page 144] this man taketh in hearing his sensuall life reproved in every particular, yea, though he knew himself particularly spoken to; this man loveth the rod of cor­rection, and can most kindly kiss both the reproof and the repro­ver, and that not with the hypo­criticall kisse of Judas, as some who will seeme to kisse reprehen­sion, till they see opportunity, to be revenged of the reprover, to whom they secretly say in heart, as Ahab did, have I found thee oh mine enemy. I need not stand to amplifie, how unwilling­ly sensuall sinners entertain re­proofe; the common unkindness which all faithfull reprovers find at their hands; as also the usuall advancement and preferment of flatterers, and time-servers, is a sufficient demonstration, how ill [Page 145] they brooke reprehension. But it is far otherwise with them which have forsaken their sinfull and sen­suall life, for they love to be smit­ [...]en with a righteous hand, &c. The [...]xample of Fragan the Emp. is worth the remembring; who desi­ [...]ed nothing else of old Mr. Plu­ [...]arke, but only this, that he would [...]lainly reprove his failings, and [...]ithall told him, that when he see­ [...]ed angry, he would not have him [...]o think that it was at him for his [...]eproofe, but at himself for the fault [...]equiring such reproof; but alas! we [...]ave few such Fragans, and as few [...]lutarkes.

The third symptome, is a quiet ac­ [...]uittance from the Court of our [...]wn Conscience, in the day when [...]eason holdeth her sessions, by the [...]vidence of morall truth, which is [...]us to be conceived; there is in an a power of reason and under­standing, [Page 146] and this reason of man is sometimes more free and fit, (being freed from the incumbrances of the unruly affections to judge & deter­mine according to evidence, that is according to the light of moral truth made known, either by reading, or hearing, or by depth of solid medita­tion: now if in this day & hour (whe [...] thy reason shall be awakened) thy Conscience do not torment the [...] but speak peace & quiet unto thee this is an Argument that thou ha [...] taken thy farewell of the sensua [...] life. For of this be sure, that eithe [...] thou hast taken thy farewell of th [...] sensuall life, or else thy Conscienc [...] doth torment thee, or else thy re [...] ­son is a sleepe, and cannot heare th [...] voice of morall truth.

Now come we to shew the sign [...] of forsaking the rationall conten [...] ment, which is that where in th [...] [Page 147] true Christian doth outgoe the morall honest man. And these be in number 4. First, an undoubted re­solution of a negative condition; that is to say, the soule or heart of this man is fully resolved, that all comprehensible acts and things, men and meanes, are no way able to give it peace, and that not only of those things wherein it hath had experience; but also in whatsoever new invention it may heare of in time to come.

The second signe is a firm per­swasion affirmative concerning the true happiness to consist in God, and only in him: which firm perswasi­on begetteth such a patient waiting as sheweth forth the very seeds of faith to be in the heart: and this soule will rather chu [...]e to dye in this desire (if God refer its request) then be brought to re [...]y upon any [Page 148] comprehensible good, by any hu­mane perswasion.

A third signe is a great and un­speakable admiration, which is wrought in the soule, to conside [...] the passages of all opinions, and th [...] termination of all difficulties: toge­ther with that sweet beholding (with the eye of faith) all thing extracted out of one thing, and i [...] one to see all. As most divinel [...] saith this Akempis, he to whom th [...] eternall word speaketh is freed fro [...] many opinions, which freedom be­getteth a great admiration in th [...] heart in which it dwelleth. The 4. and last note, is a most profoun [...] silence, concerning all curious inquisition and discourse; this ma [...] pondereth much in his heart, bu [...] prateth little with his tongue, he [...] now swift to hear, and slowe t [...] speak. And this is that by whic [...] in a most speciall manner, he differeth [Page 149] from the wordie & windy pro­fessor. And this is a sure testimony, that this man hath taken his fare­well of his deceitfull and deceiving reason.

CHAP. 11. Shewing the true Harbour, or Ha­ven of the Hearts Anchorage.

HAving declared the hearts pro­gre [...]sion towards happiness, her farewell to all false flattery, and the Symptomes of it it remaineth that we shew, what is the haven or har­bour of the heart. This hath been negatively signified, and affirma­tively insinuated in all our former [...]assages, in that we have laboured [...]he bringing of the heart from all [...]nd every comprehensible thing: The which now I intend more pun­ctually to resolve (with as much [Page 150] brevity as may be.) The haven or harbour of mans heart is God. And nothing under God, nor nothing besides God, nor any joyned with God; but purely God nakedly re­vealing his Fatherly face in Christ unto the believing soule, uniting himself unto the soule, and the soule unto him, in pure act of hyperboli­call, and incredible Communion which is rather felt by experience then known by discourse, and i [...] more reall then verball. This be­holding the beauty of the, Lord i [...] that one thing which David desi­reth above all things. Psalm. 27.5. It is the pleasant face of God, an [...] it only which can put gladnes into his heart Psalm 4. and again, he hat [...] nothing in Heaven or in earth bu [...] only God, Psalm. 73.25. He whos [...] name is the Lord of Hosts is the Po [...] ­tion of Jacob, Ier. 10.16. to him th [...] righteous fly for safety, Prov. 18.10 [Page 151] these are the people which are kept in perfect peace; whose minds are stayed in the Lord, as saith the Pro­phet Isaiah, 26, 3. nor set any que­stion, whether any thing save only God, can be the stay of the heart; for the reasons declaring this truth are invincible. And first God only can be the haven of mans heart, because he only is that infi­niteness which the heart desireth. For this we are to know, that mans desires are infinite and endless, not triangle, as is the figure of the heart, but infinite according to that good­ness which it once lost, in loosing God; and hence it is, that all Crea­tures are unable to give it any stable contentment, because all compre­hensible things are of a finite con­dition, God only can accomplish this rest, because the longing of the heart is only in him.

A second reason is this, God is a [Page 152] spirit, and therefore most fit for the soule of man (which is spirituall) to [...]st anchorin [...]all other things are too sh [...]low waters for the shi [...] of m [...] neare [...]ide in; for th [...] soule must ne [...]de [...] [...] which is [...] A [...]d [...] by [...]; an [...] [...] God h [...]self m [...]st [...] [...]s harbour. The [...] of, doth teach us these u [...]es. F [...]st, it doth decl [...]re the naturall [...] ­ness and Idolatry of mans heart, in that its earnest seeking of rest in a created subject or object. Alas! man seeketh nothing more then rest, as was [...]hewed in the second Chapter: but how, some in wine, some in women, some in with, wealth learning, religious exercises, &c. as the blindness of the understanding doth direct; whereas all these are but so many whorish inventions [Page 153] of mans Idolatrous heart, which se­cretly placeth a God-head & deity in these comprehensible things; but we see that God will not give his glory to another, and therefore de­nieth the heart, rest and peace, till it come out of all such.

A second use of this is, to declare the reason why the professors of Religion are so covetous and so close-handed; namely because that knowledg which hath filled their braines, hath not power to satisfie their hearts, and that because it is not God, but a speculation of God, so that though they seeme full, yet are as empty-hearted as the vainest man that liveth, and are as apt to en­tertain every way of gain or glory, [...]n hope to satisfie their restles soules. For what this peace of God which passeth understanding is, they never knew, nor can know, because [...]hey are so busied in their witty [Page 154] working, and understand not what it is to become fooles. Lastly, this should teach all to enquire what is the Haven or harbour for their soules, and not to set down their rest, till they be certainly arrived in the God of peace, and are made one with him, in experimentall ac­quaintance through Christ. But when thy soule shall cast Anchor in God, thou shalt feele and find ma­ny sweet and heavenly fruits fol­lowing, such as is peace in God and joy in the Holy Ghost; together with sweet comfortable and con­stant contempt of the world; as I will briefly touch in the next and last Chapter.

CHAP. XII. Containing the Symptomes or signes of this true happinesse.

THe last member of this hearts happinesse remaineth to be shewed, in declaring the signes of the anchorage of the hearts ancho­rage. And they are in number 4. First, the hearts reall rest. I say reall rest, to distinguish it from all verball and Imaginary rest, which man sup­poseth to have obtained, in created and comprehensible things, of one sort or another. For, as things re­all and in true being, do differ from things Imaginary, and as true natu­rall acts do differ from dreames, so doth the peace of that heart (which is established in God) surpasse all the peace of naturall men, in their sen­sualities: and all verball professors, [Page 156] in their severall formes of religious exercises. The truth of this reall peace appearerh, in that it addeth j [...]y in tribulation, as St. Paul shew­eth, Rom. 5.3. and in that it is able to stay the heart and minde, Phil. 4.7. Such is this peace, that it hath enabled the godly to contend with, and to overcome many potent ad­versaries: for proof of this peace, see Prov. 18.10. Isa. 26.1.2.3. vers. Psa. 116.7. And that this is a reall peace, will further appeare in that it recalleth all the worldly wandrings of the heart, and setleth the mind: as will be shewed, in the restrainr of the appetites, The consideration of this first Symptome, doth serve to teach all restlesse, and wandring hearts, that they are not arrived in the H [...]ven of true being. Let us professe what we will, know what we can, practise in religious exerci­ses, till nature be spent; yet if there [Page 157] be a restlesse heart, coveting and longing for more gaine, more glo­ry, &c. this man hath not knowne the peace of God; but the peace which he hath (if he have any) is a peace of his own framing, and is at­tended with continuall ins [...]tiety.

The second Symptome of the hearts arrivall, is the joy which it possesseth. Maries heart dorh mag­nifie the Lord, and her spirit doth re­joyce in God her Saviour; the Kingdom [...] of God is joy, and how can they but rejoyce, in whom it dwelleth? yea, such is this joy as it wipeth away all sorrow (in respect of that feare and torment which was in the conscience, arising from Gods wrath) from the believers eye. I say not all sorrow, for now this slavish sorrow (arising from fear) being done away, there is be­gotten another kinde of grief in the soul, viz. a grief because the [Page 158] soul sinneth, and not because it shall be punished; For the love of God hath cast out this fear. So that this joy is a joy most unspeakable and glorious. And this joy is that which Reverend Ward (in his book called the life of Faith) doth so extort (as it were) from a Christian: for he saith plainly, that he will not be­lieve, that Faith can be without joy.

And certainly, that joy must needs be great, which is no other thing, but God in power, making glad the heart of man. We see how greatly our affection of joy is moved and stirred; with almost vnspeakable de­light, in the reall partaking of some earthly endowmēt. Judge then, how much more are they enlarged with joy: which not verbally, but really, communicate with God; and have by faith a true tast, and sure earnest of all heavenly preferments; which St. Peter calleth an entrance into the [Page 159] everlasting Kingdom of our Lord and Saviour Iesus Christ, and this is ad­ministred (saith he) abundantly. And some Divines (setting forth this happines) say, that the beleever hath one foot in Heaven, as old men have one foote in the grave; and wicked men one foote in hell.

The use of this point, is to add sorrow to the sorrowfull, but not to such as are filled with godly sor­row, (because they sin against their loving Father) but this augmenteth the sorrow of such as are filled ei­ther with worldly sorrow, or with slavish and distrustfull sorrow; For all such sorrow bewrayeth the want of faith, for (as Mr. Ward saith, such before alleadged) such as is our Faith such is our joy: and by conse­quence, such as is our sorrow, such is our unbelief. That is, if our sor­row be worldly, or slavish, and dis­trustfull. Such men as so sorrow, [Page 160] may well be told that they have Faith, and so they may rest (as a man in a dreame) and suppose they have Faith; but God giveth his children such a Faith, which bring­eth forth such true testimonie with it, that men, nor devils cannnot pre­vaile against it: & such a faith as ju­stifieth the sinner before God, and giveth him inwatd peace toward God in Christ. And to speak more plainly, though the degrees of peace and joy may be extenuated, yet the testimony of its being in nature still remaineth so strong, that the child of God can ever say (yea when he feeleth God to be with­drawing himself) my God, my God, why hast thou forsaken me. And in this might of Gods absence. he re­maineth confident, that though sor­row be over night, yet joy will come in the morning: So that, though the Lord should seeme to [Page 161] kill him with unkindnes, yet will he put his trust in him, knowing that (for all this) his Redeemer liveth. yea, in spight of infidelity, his Re­deemer liveth; and my God hath hid his face, and such like phrases are most frequent with the faithfull,

The 3. Signe is a generall restraint of all mans appetites. And here we are carefully to mark two things.

First, how manifold mans appe­tites are.

Secondly, how farre they are re­st [...]ined.

The appetites of man may be [...] [...]ehended in 3. Heads, That is, [...] [...]ppetites, cordiall, rationall, [...]. The cordiall appetites are most of all restrained, the rationall [...]ppetites are lesse restrained, and the [...]en [...]u [...] are least of all restrained, yet [...]l re [...]t [...]ained in some degree.

To enlarge these three points a [...]ttle.

The cordiall appetites, or the naturall longings of the heart, though they move in man most strongly, yet are they most hidden from man, and where a man doth sensibly perceive the appetite of his heart once; he perceiveth the rationall ten times, and the sensuall ten hundred times.

This appetite of the heart, is nothing else but a silent mourning of the Spirit, for its proper good, which is God, as it was shewed in the second Chap.

Now then it must needs follow, that when the heart hath met with God, and is arrived in him, it must follow, that this appetite of the heart, must be very much restrained; being in a manner full, through the fulnesse of God; in which it is establi­shed.

The second appetite is the rationall, that is, the wandring of mans mind, in desire of the comprehensible goods, according to the determina­tion of the understanding. This ap­petite is more discerned then the former, though it move not so strong­ly, and the reason why it is more discerned, is, because the object of our understanding (upon which this appetite worketh) is compre­hensible: so that the mind no sooner moveth, but the whole man is for the most part alwayes acquainted with it, except only at such times as the sensuall appetites work more strongly, in eodem puncto temporis, in the same instant. Now this ratio­nall appetite, being variably, and often exercised by reason of the strong cry of the heart, (expressing its discontentment to the under­standing, in a perpetuall cry of emp­tiness) must needes be very much [Page 164] restrained, because that moving of this appetite, (the hearts empti­ness) is now supplyed.

The mind of man hath a naturall motion, for its own delight and re­creation as it were, and this appe­tite still remaineth in the mind of man; but that motion which was violent, from the cry of the heart, is now restrained, so that the appe­tites of mans mind, are nothing so unruly, nor so forceable as before; for all the unrulines of this appetite is subjugated and subdued, in the peace of the heart.

The 3. and last appetite, is the sensuall, and this is least bridled, be­cause it is most exercised in reliev­ing of the outward man; notwith­standing the inordinateness of this appetite is brought into a very comely decorum and order.

So that now the sensuall appe­tite [Page 165] can with much more easiness, and contentednesse be denyed the object of its desire; yea, the sensu­all appetite can in a good measure be content, with what is most re­pugnant to its desire; as with hun­ger, cold, nakedness, yea and with death it self, such is the wonderfull working of the hearts quietness, it requireth a volumn to express, how it rectifieth and ordereth the whole man.

The use of this lets us see, that whereas all the appetites are unre­strained, the peace of the heart is not attained.

The fourth and last Symptome is, such Eucharisticall love; love a­rising from a thankfull heart, ex­tended first to God, then towards men.

and it is to be noted, that it is love arising from thankfulness, that is, from a thankfull heart to God, be­cause that his everlasting love in his Christ, is made known to the heart.

This man doth not frame him-self to love, and to do good duties, that so he may have somewhat to thank God for, vain-gloriously, as did the Pharisee: But being assured of Gods love, doth stand bound over again to God in love; and thus out of [...] thankfull heart, standeth knit to God, and to the obedience of his Commandements, saying in his heart, O how I love thy Law, and every particular of it.

This love of God shed abroad i [...] his soule, doth cut down self-love so that now this man is for God and his Neighbour, to all and every [Page 167] such services, wherein he may glorifie God, and do good unto men; so that it is as his meat and drink to be doing of the will of God.