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 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 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 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 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 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 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 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 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 relâ—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 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
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 â—ove and ravish'd with desire she â—eeketh him whom her soule â—oveth In this strength of desire all oâ—her desires and intentions are â—rowned so that this soule hath â—o entertainment for carnall and â—eshly desires but such as in cold â—nd careless as being much more â—illing to be freed of them then 〈◊〉 be exercised in them And as it is with naturall men â—eir religious desires are cold â—d the desires of profits and â—easures do drown all divine â—tentions so is it on the other 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 alâ— men both elect and reprobateâ— are in the same condition emptâ— of the true good and naturalâ— moving towards true happineâ—â— as was shewed in the secoâ— Chapter so that till the Armeâ— of the Lord be revealed brinâ—ing 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 â—hat which passeth knowledge â—nd his chief care is to beat down 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 hiâ— 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 â—trength united is more strong So then it must of necessity folâ—ow that that man which is withâ—rawn from many things and 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 degreeâ— 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 â—t selfe and all comprehensible good doth now take her optimum ultimum vale her last best farewel of all those flattering deâ—eits wherewith she was detained kept from this aspiring towards â—he true good And here as in the eight Chap in the rest which â—ollow wee must remember that we speake of things proper and peculiar to the people of God who as Eagles doe follow the â—arkase of Christ himselfe in whome dwelleth that Soul of 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 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 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 ofâ— as dung or as dogs meat in the resolution of his heart voweth to have no more cohabitation with such Companions And having taken his leave of this false friend sensuality it may be he
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 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 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 odoâ—â—ferous smells are wholsome and sometimes to purifie the â—â—â—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 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 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 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 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 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 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 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
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