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 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 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 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 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 literall learning and Clerk-like 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 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 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 breâ—ity I shall comprehend under four heads First a more gross sensuall life Secondly a more 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 Oaths calling into their carnall minds the parts and passions of our Saviour Christ as his body blood wounds c together with a most â—rophane using of he name of the most high God nor being satisfied with this blasphemy they dare proceed to higher impiety in swearâ—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
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 luke-warme 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 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 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 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 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 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 and the Mystery of it is so great â—nd so farre above the naturall â—an that it is altogether hyperâ—olicall and incredible The second point is to shew the â—ature of this progression what 〈◊〉 is and it standeth in two â—hings First the putting off of all â—onceipts and comprehensible â—ood Secondly in putting on pure â—esire towards the unknown and â—omprehensible good For the first The Child of God is brought to a true dissilence distract in all his carnall â—nd created confidence whether â—hey were sensuall pleasures or externall religious exercises or â—oth And as we read of the Snake that creeping through a hedge she leaveth her skin behind her even so the Christian heart iâ— 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 aâ— St. Paul If any man have causâ— to rejoyce in the flesh much more lâ— yet will this man glory in nothing save only in infirmities that to the shame and confusioâ— 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 into desire and is nothing else in sensuality but pure
of the Christian farewell HAving declared this farewell it remaineth in the tenth place to shew the signes 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 â—greement to things that are forsaken First let us speak of the signes of the sensuall forsaking and â—hey are in number three The â—irst is the withdrawing of our hearts from the exercise I say 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 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 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 they brooke reprehension But it is far otherwise with them which have forsaken their sinfull and sensuall life for they love to be smitâ—en with a righteous hand c. The â—xample of Fragan the Emp. is worth the remembring who desiâ—ed nothing else of old Mr. Pluâ—arke but only this that he would â—lainly reprove his failings and â—ithall told him that when he seeâ—ed angry he would not have him â—o think that it was at him for his â—eproofe but at himself for the fault â—equiring such reproof but alas we â—ave few such Fragans and as few â—lutarkes The third symptome is a quiet acâ—uittance from the Court of our â—wn Conscience in the day when â—eason holdeth her sessions by the â—vidence of morall truth which is â—us to be conceived there is in an a power of reason and understanding 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 wheâ— thy reason shall be awakened thy Conscience do not torment theâ— but speak peace quiet unto thee this is an Argument that thou haâ— taken thy farewell of the sensuaâ—â— life For of this be sure that eitheâ— thou hast taken thy farewell of thâ— sensuall life or else thy Consciencâ— doth torment thee or else thy reâ—son is a sleepe and cannot heare thâ— voice of morall truth Now come we to shew the signâ— of forsaking the rationall contenâ—ment which is that where in thâ— 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 chuâ—e to dye in this desire if God refer its request then be brought to reâ—y upon any comprehensible good by any humane perswasion A third signe is a great and unspeakable admiration which is wrought in the soule to consideâ— the passages of all opinions and thâ— termination of all difficulties together with that sweet beholding with the eye of faith all thing extracted out of one thing and iâ— one to see all As most divinelâ— saith this Akempis he to whom thâ— eternall word speaketh is freed froâ— many opinions which freedom begetteth a great admiration in thâ— heart in which it dwelleth The 4. and last note is a most profounâ— silence concerning all curious inquisition and discourse this maâ— pondereth much in his heart buâ— prateth little with his tongue he 〈◊〉 now swift to hear and slowe tâ— speak And this is that by whicâ— in a most speciall manner he differeth 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 progreâ—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 â—assages in that we have laboured â—he bringing of the heart from all â—nd every comprehensible thing The which now I intend more punctually to resolve with as much brevity as may be The haven or harbour of mans heart is God And nothing under God nor