protection to assist vs against these enemies of our soules and of his acceptance of our endeauors though yet wee cannot attaine 1 And therefore as here is our triall that still we fight lawfully though we receiue many a foyle 2 So we are more humbled in the dayly sense of these thoughts challenging the imperfection of our obedience that so we may be still fitted to more grace because God giueth grace to the humble and replenisheth the low vallies with his fulnesse 3 And because Sathan and outward obiects doe most preuayle vpon vs in publicke worship if now we shall grow more retired in the seruice of God and shall more diligently exercise our selues in priuate duties of prayer meditation c finding more libertie and yet restraint of our thoughts thereto more restraint from by matter and more libertie of spirit in our communion with our God this is a gratious triall that we haue got some ground of these wandring thoughts that they shall lesse interrupt vs in all other publicke deuotions Lastly if hereby we shall be more prouoked to hunger after our dissolution encreasing our sighes and groanes to be rid of this body of sinne This also is a liuely tryall that wee haue profited by this Remedy And the comfort is manifold as shall bee plainely discouered in the conclusion of this Treatise Euen this in summe that hereby we are both assured of the worke begun in this life and also of the consummation thereof in the life to come And therefore wee must in patience possesse our hearts and dayly cry come Lord Iesus come quickly Tentations and Cases of Conscience concerning Thoughts and secret Imaginations These are eyther 1 Concerning Thoughts in Generall 2 Concerning good Thoughts 3 Concerning euill Thoughts CHAP. XI TENTATIONS Concerning Thoughts in generall Whereof The first is That as some thinke Thoughts are free That is THat they are eyther in the Nature of Indifferent things neyther good nor euil in themselues but as they approued by consent Iacob 1. Or else that they are in the Nature of those Impossibilities Adrynata Papist those Noli me tangere such as cannot bee ordered in regard of their infinitenesse varietie and so they clayme a Priuiledg of inuincible libertie because indeed they cannot bee subdued Or else they are such sleight and small scapes as that they carry their pasport and pardon with them to be free from punishment so it is concluded that because free from punishment therefore free from evill That Thought is free And it is inferred 1 Because the Law of man takes no hold thereof 2 Because it is not possible to auoid these thoughts 3 They come so sodenly and vnexpectedly as that neyther reason sometime can bee giuen of them and therefore no reason that account should bee giuen for them 4 They doe no body any hurt and therefore what euill is in them 5 Is not thâ—s the Practise of Papists to place the worth of the seruice in the worke done without the concurrence of the heart 6 Is not this the common straine of the Ciuill honest man and formall hypocrite Isay 29. â—6 euen to draw neere vnto God with his lippes when his heart is farre from him to make no bones of Thoughts or inward corruption onely to take care with the Harlot to wipe the lips with Pilate to wash the hands with the Pharises to haue much babling and little sense in the ende to place Religion in the sense and not in the heart not for reformation of the inward man but onely for conformity and complement of the outward And that to suite with his carnal ends of pleasure profite And is not the Lord iust to deale with him accordingly Though hee giue him his desire yet to send leanenesse into his soule to rewarde him for the present with such as he measures bodily comforts for bodily seruice As for the Inward man the Thoughts Affections c. These may runne Riot because man sees them not can flesh and bloud order this and therefore they must haue their swing Especially if it must be in the matter of pleasure herein appeares the deceitfulnesse of the heart that though it can restraine it Thoughts out of self loue and carnall wisedome for sorrow c. yet it giues the raines with greatest liberty to ioy and delights These are the colours and pretences that Thoughts are free But the true and inwarde grounds of this Atheisticall and damnable Delusion are 1 The Ignorance of the corruption of the heart which beeing naturally and so necessarily full of all abominations continually which as wee cannot auoyde so we with all delight and greedinesse giue way hereunto therefore wee conclude our Thoughts to bee free because wee so freely and willingly giue way thereto Hereunto furthers the Ignorance of the Law of God which beeing Spirituall and preuayling to the discerning of the Thoughts and inmost secrets of the heart We desite therefore to bee ignorant hereof that so we may not bee throughly humbled and conuinced thereby and measuring onely the Lawe by the Letter thereof as reaching onely to actuall euils that are apparant vnto maÌ„ Wee therefore conclude a Liberty of our Thoughts because the Law of God seems not to reach vnto them Adde wee hereunto the Generall estimate of Religion in the World which is not by the heart and thoughts because as none can or may presume to discerne thereby as being onely knowne to God so Few labour this Intentiue ordering of the Inwarde man as beeing a businesse too laborious and occasioning much distraction in regard of the vnmeasurablenesse and vncertainety of the heart And therefore it being the ende of Religion ordinarily to compasse the things of this life as profite pleasure credite c. These being within the compasse of humane reach and to bee procured from men by carnall means Hereupon it followeth that carnall professors mistaking the true end of Religion namely to approue themselues vnto God who sees in secret and standing onely vpon that which is approued of the World and which may make themselus approued rhereof doe therefore vanish in bodily seruice outward deuotions of lippe labour by seruice c. Concluding hereby that Thoughts are free that for the sinne of the hart it matters not so they may approueâ— themselues for their present ends to the partiall iudgement of men Hereunto furthers that vsuall effect which proceedeth from the neglect of the heart that being hereby giuen vp to approoue our selues vnto men we are also for the further satisfying of the world giuen vp to eate of such things as please them to place religion not onely in the seruice of the body but also to exercise religion for the satisfying of the lust of the flesh whereby the light of conscience being extinguished and the heart so hardened that it prooues insensible of inward euils it becomes hereby not onely a broker to any grosse iniquitie and so opens a gappe to all
Iustifying of God and his righteous iudgements against him to the abasing and confounding of the pride of the flesh and the aduancement of the merite of Christ as being onely auaileable for his recouery onely sufficient to the perfection of his Sanctification that God may haue the onely glory of all his mercy And this I lay downe as a Description of Tâ—oughtes in generall because naturally they are onely euill continually the best are not without some mixture of corruption sufficient without Gods rich mercy to conuince and confound not onely all naturall but euen all spirituall inherent righteousnesse that so all pride of flesh may be abased and the Lord only aduanced in his free goodnes mercy CHAP. II. Vses to be made in generall of our Thoughts 1 VVHereas Hypocrisie vsually makes a fayrer shew in Religion then doth sinceritie in regard of outward shewes and and actions yet herein is the honour of Sinceritie this the triall hereof euen by making conscience of Thoughts this is the prerogation of Grace to keepe rule in the inward man to captiuate the imaginations and subdue the Thoughts to the obedience of Christ 1. Cor. 10.4 Onely the Regenerate man makes conscience of the 10. Commandement concerning lustful thoughts and desires and so herein makes conscience of all the rest Math. 5. 2. Whereas in regard of the varietie and intricatenes of our thoughts yea indeed their infinitenesse in a manner we cannot take notice of them and so neither of our owne hearts howsoeuer this to the carnall man may be an occasion of prophanenesse and hypocrisie yet to the regenerate it proues a gratious means to deny our selues and renounce our owne righteousnesse that we may be found in Christ Ioh. 9. 3. Phil. 10.11 3. Seeing securitie is the most damnable and feareful delusion that Christians may bee subiect vnto as nourishing all cursed hypocrisie and preparing by the ripening of sinne to sudden and vnauoydable vengeance There is not a better helpe to preuent the same then the meditation and obseruation of our thoughts as yeelding continuall matter of feare humiliation c. 4. Whereas the Lord vseth meanes to the preuention of euill and therefore not onely hath so left the minde of man as that it is a continuall fountain to yeeld such strange and monstrous thoughts but further also leaues it to Sathan who pestereth it ofttimes with worlds of horrible imaginations and temptations to euill And this to preuent the actions of sin and custome therein Therefore this vse may wee make of our Thoughts either to recall sinne past vnrepented of or to preuent some sinne we are subiect vnto or to stir vp to some such dutie as we haue neglected and growne cold in 5 Whereas the Lord is the searcher of the hearts reines hee knoweth our Thoughts long before therefore as this may settle the heart against that secret Atheisme that saith in his heart there is no God so it may further vs to sinceritie-to labour trueth in the inward man to do all things as in Gods presence to approue the heart in al things vnto God 6 Whereas the Lord hath so estated vs in this life as that we haue no abiding Citie here but as strangers are trauelling to what is aboue hereunto especially furthers the consideration of our Thoughts As being continuall matter to vnsettle vs in any repose of this life and gratious meanes to prouoke vs to hunger after perfection glory in the life to come where wee shall bee free from these inborne neighbours and noysome companions haunting vs in all occasions places and times being present with vs wheÌ„ we should do good and alwayes conuincing vs of euill when wee do our best who shall not now desire to be rid of this body of sin that wee may more freely and intirely serue our blessed God 7. Lastly this Doctrine of Thoughts will proue an excellent spurre for our encouragement to all conscionable holinesse For as our Thoughts are so will bee our words and actions labour we to rectifie them and all will be conformable CHAP. IV. Of good Thoughts and such temptations as are incident hereunto VVHat good Thoghts are Namely The sole and immediate Motions and Operations of the Spirit of God illightning the vnderstanding with knowledge of good things and so stirring vp Thoughts and Motions to affect and embrace the same and so to constant practise herein I say they are the sole immediate motions and operations of Gods spirit thereby to distinguish them from all euill motions which arise from corrupt Nature and so to strip Nature of any interest in them and to giue the Glory of all good in vs vnto God in whom we liue and moue and haue our being whose it is to giue the will and the deede of whom is our sufficiency euen to the thinking of a good Thought 1 Cor. 3.5 2. I adde how they are wrought in vs by Gods Spirit namely by illightning the vnderstanding with the knowledge of good things Expressing therin the materiall cause of these thoughts Namely that they are bred of the knowledge of good and holy things not that naturall diuine knowledge remayning in corruption which neither at all reacheth to the Deere knowledge of the true good neither enable the knowledge of what it tenders to bee particularly conceiued and applyed of vs but a spirituall knowledg from the perfect light wherby it conceiues the will of God and what concernes the same and so As it followeth prouokes the Thoughts to an actuall constant approuing and practising of the will of God And herein they are differenced from all the Thoughts of Hypocrites which are but Flashes and Tasts neuer enabling to action at least not to constancie therein Of the diuers kinds of good Thoughts These are generally Two 1. Extraordinarie such as were occasioned by Reuelations Dreames as to the Prophets and Apostl s of old and these either concerning their owne estates or the generall condition of the Church as to Esay Ieremie c. And also to peculiar and priuate men as to Princes Dan. 2. and 4. Genes 41. so Ioseph Luk. 1. Mat. 1. And these good Thoughts are common to good and bad As being sent of the Lord either to warne them and bring them to repentance or else to make them without excuse as may appeare in the case of Pharaoh Nebuchadnezzar Ieremie c. Secondly these Thoughts are ordinarily raysed by the blessed Spirit of God guiding the heart and stirring vp therein good motions and these also are diuers according to the different working and measure of the Spirit in diuers subiects For either the Spirit onely illightens the minde with some supernaturall knowledge and so thereupon offers motions and stirs vp Thoughts and so desires and affections to the truth And these may bee in the wicked and vnregenerate as seruing to puffe vppe to entertaine worldly ends to benefit others and happily further their saluation to make our selues without excuse Or else
Sathans iniection or occasioned from without by worldly obiects herein appeares the wisedome of a good heart First not to giue way vnto them Hee suffers not his hart to runne after his eye no not so much as to be delighted with it to bee ensnared with the pleasure thereof but by all means seekes to stifle the thought at the first rising If it bee blasphemous and terrible hee reasons not with it but reiects and abandons it with all detestation and horror by prayer repentance humiliation repelling the same If it be good yet not seasonable as interrupting in Prayer meditation hearing the Word and he reiects it likewise speedily as a bratte of Sathans Angel-like brightnesse and so continues with feare and watchfulnes in his intended duty 5 As for the sinnes hee hath by Gods mercy conquered as Sathan by renuing the thoughts thereof seekes to reenter so doth he wisely turn these thoughts to preuent reentrie adding withall not so much the sweetnesse of the sinne past as the bitternesse thereof what it hath cost him already what a scarre it hath left on him what a good God hee hath found in deliuering him there from and so turning the thoughts of entising to sin to the thoughts of Gods exceeding mercy in pardoning the same and giuing him grace to subdue so hideous a monster his heart is taken vp and nourished with the loue of Christ and in him is strengthned to resist Tentation 6 This is certaine that the Thoughts reviuing former sinne breede in him more humilitie more feare of him selfe more watchfulnesse agâ—inst new surprisals a dayly renouncing of himselfe and relying vpon Christ that so he may neyther bee tickled with new delights nor affrighted with horrour of iudgement at the gastly appearance of them 7. Especially whereas Sathan will now shrowde himself euen vnder our holyest purposes of humiliation either by raysing vp some tickling delight of the sinne which we labour by most earnest and sorrowful thoughts to iudge in our selus or else mingling with these thoughts of sorrow melancholy passions to distract and diuert them from the true ende Or else to eate out this florishing gourd of our most intentiue huÌ„bled thoughts with some worme of spirituall pride desart c. had not the holy heart need to keepe a speciall watch herein doth it not wisely suspect it selfe in regard of these dead flyes that are like to corrupt the most pretious oyntment and to depriue it of the comfort of all sound humiliation though not enticing it againe vnto the same sinne yet changing it hereby into a more grieuous and dangerous euill Another point of this heauenly wisedome in watching ouer the Thoughts ordinary to the elect where in he exceeds the vnregenerate is a wise singling out and encountring of them As wheras there is no child of God but is subiect to one sinne aboue another therefore it is his especiall care to curbe his thoughts concerning it though hee neglect not any other yet principally hee attends such thoughts as tend this way c. And so as it vsually falleth out that as he shal find himselfe defectiue in one grace more then another as his heart is enflmed with a loue to al Gods commandements and to such graces as may further to the performance hereof so especially doth hee thinke vpon most what hee wants most and so labours to enlarge and quicken his thoughts thereunto by prayer repentance c. And hence proceedeth another branch of this heauenly wisedome that wheras it is then best to enlarge the mind in holy thoughts and meditation when it is freest from hinderance either abroade or at home Therefore the holy heart taketh the fit oportunitie hereunto Either desiring a priuate and retired course that so it may more freely solace it selfe with it God and enlarge it thoughts on God and his goodnesse or else taking Occasion of the night season when the body being at rest is free from interruption by outward obiects thereby to contemplate more freely and constantly on the glory of the life to come and all such gracious means as may further thereunto As for the Hypocrite it is otherwise with him As of all things he cannot endure to be alone for feare of Melancholy Bugbeares c. So if he retire himselfe it is rather to plot for his desire or blesse himselfe in his purchase to flatter his heart in his imaginarie happinesse If now any good motion breake in to draw him higher he startles as it had bene at a Bug-beare and presently breakes of to company musicke so farre is hee from cherishing and entertaining the same Aboue all he cannot endure if it may be to wake in the night alone It is his wisdome to drowne his head to bedward that he may lie in his bed like a stone If he awake his next worke is to tosse and tumble his body that so the minde may not settle to any holy meditation If he dreame of temporal good it grieues him that he hath it not If he dreame of euâ—ll it scares him to report of it Once it is that he seldome or neuer dreames of heauenly things or if hee do he accounts it as a dream and so it vanisheth Especially wee shall finde this proper to the Saints to be wise in entertaining the motions of the Spirit obseruing the checkes of conscience and furnishing the minde with holy meditations Reioycing exceedingly in the now plentiful tender and gracious successe thereof And grieuing exceedingly either at any contrary motions or at the neglect disappointment of good motions Hee knowes that by neglecting such he may grieue the Spirit so grow to a quenching of the same and thereby bee drawne to despight the spirit of Grace if not directly by profession yet indirectly and by an carnall opposition in slandering persecuting spirituall graces in Gods children And therfore his wisedome is to resist the beginnings of euill and entertaine the first motions of good that so hee may preuent the practise and custome of sinne and so hardnesse of heart prophanenesse and Apostasie That so being faithfull in a little he may bee entrusted with greater mercies And so he is also carefull and prouident to gather treasure vp store of good matter and heauenly businesses for the continuall exercise of his minde lest that noble power of his soule should be taken vp with trifles and vanitie seed vpon the earth or weare and waste it selfe with barren lumpish melancholy To this end hee is conscionable in redeeming of the Time in walking faithfully in his calling to auspicate his worldly occasions with spirituall exercises spiritual ends And thus his life is a life of meditation either vpon his owne infirmities deceitfull heart that so hee may preuent them or bee humbled for them Or vpon the Maiestie and Attributes of God to eleuate and settle his minde from these base corruptible things to that one thing which is necessary Or vpon that wonderfully
mystery of his redemption to quicken strengththen his faith and settle him against all oppositions or vpon the power of Grace and sweet trade and course of sanctification to prouoke him to thankefulnesse and and encourage him to perfection or vpon the occasioÌ„s of his calling the manifold cases of conscience perplexitie that are incident thereunto to weane him froÌ„ the loue of the world and prouoke him to a generall and intire holines or vpon his spirituall state how to preserue first loue preuent relâ—pses grow in grace or vpon his own mortalitie infirmities the traines of Sathan the terrors of hell the suddennes of iudgement to preuent securitie and prouoke to a daily watchfulnes This is the Treasury that supplies an holy mind with continual profitable matter What roome would there be for idle thoughts if the mind were thus imploied intending seriously now one and then another to preuent custome and loathing not giuing ouer any particular without some speciall vses for the reformation of some speciall hurt or encrease of some spirituall good The last difference of Thoughts between the Regenerate and Hypocrite is in regard of the issue of theÌ„ Is this The best as they are not without corruption so they are accompanyed with Thoughts sutable thereunto Either in regard of their owne or others occasions Hence it is that for sinne thoughts of excuse astonishment do ensue for others of prosperity thoughts of indignation enuy c. Psalm 73.37 So it is also with the wicked But. with this difference In these the issue of sorrow brings despayre or blockishnesse or carnall pleasure In the godly Repentance so peace and Ioy. In these the Issue of Discontent and Indignation is bloody Conclusions StratageÌ„s or closing with the world Psa 73 But in the Godly they produce a wise entrance into the sanctuary of the Lord and thereby a quyeting and refreshing of the heart in 〈◊〉 issues of Gods proui◠〈◊〉 And so a dayly refining and purging of the hearts from the dregs oâ—â—orruption and eleuatâ—â—â—â—he same to more durable happinesse Psal 62.1.2.5.6.7 And may wee not difference these good thoughts in the wicked and godly by their compasse and bounds Yea certainely As thus The ordinarie good thoughts of the godly are bouÌ„ded within the compasse of their calling not onely as they are Christians but Ciuill too but those of the wicked are exorbitant exceeding the true measure of both callings More particularly 2 The Thoughts of the Godly are bounded by the Word but those of the wicked by their own â—â—aning and such false Rules of the World â—â—he Thoughts of the Godly are within the coÌ„passe of their owne ability eyther in Nature or Grace for the present but those of thc wicked are either coÌ„fined to Nature or else they tend to the confining of grace they do more sometimes then they purpose inwardly or would do being drawn by outward respects against the maine purpose and if they doe lesse then they purpose it is not because they consider theyr shortnesse of practise aboue their purpose what they should and would doe but because they think what they doe insufficient They entend no more they are afrayde to ouer doe to bee precise or curious as they call it they cannot bee Saints and therefore they purpose not to bee so as measuring their purpose by their abilitie and stinting their abilitie to their owne power and not measuring it by the power of God Vses of these Differences 1 Hereby wee may bee able to discerne that Priuie Hypocrisie which lurketh in our heartes as now vnderstanding the bent and current of our thoughts and beeing wise to discerne the secret sleights and deceitfulnesse thereof 2 Wee may also hereby both comfort our selues others in all outward faylings if wee can find such a frame and ordering of our Thoughts and Affections and to cleare our selues and others of hypocrisie 3 This difference shall cause vs to labour an holy gouernement and watchfulnesse ouer our hearts and secret thoughts that so we may attaine to a constant practise 〈◊〉 holinesse and thereby follow after perfection and be prepared to glory 4 By this wee shall discerne of all particular actions in Gods worship and to haue comfort by the sincerity thereof of their acceptation with God Euill Thoughts are either general such as proceed from the corruption of nature principally and so from such occasions outwardly that further the same Or else they are particular such as wherewith some men are especially molested and these are 1. Blasphemous and Atheisticall Thoughts 2. Melancholicke and fearefull imaginations 3. Vaine and wandring thoughts interrupting them in holy dueties of which in their places And first CHAP. VII Of euill Thoughts in generall What they are NAmely the Immediate sprouts and first blossoms of the corrupt hart diuerted from God and encited hereby to doe somewhat displeasing his Maiestie 1. I say they are the immediate and first sprouts and blossomes Because the euill heart feeleth and expresseth it corruption first by these euill thoughts These first bewray it auersion from God these are the first motions to displease his Maiestie 2. I adde That they proceede immediatly from a corrupt heart as being a fit tree to bring forth such bad fruit as being able to yeeld no better Shall wee looke for figs of thornes In that it is wholly tainted with sin to proue that they are not â—â—ee proceeding from such a â—ountaine that there is no abilitie in man to good seeing the fountaine and first streames are altogether defiled 3. I adde that they proceed from a heart diuerted from God to prooue both the corruption of the heart whose sinceritie consists in conformitie with God so that it no sooners diuerts from him but it loseth it vertue As also thereby their further corruption not onely that they are euill as being estrangâ—d from God but that they are of themselues like to continue so as hauing no power to rectifie themselues againe 4 And thereupon it followes That these thoughts arising from the corrupt heart become presently strong and liuely to draw the heart to consent and so to action of euil so impossible it is without grace to stay the current of them Iam. 1.13.14 Of euil Thoughts The causes of them 1 The Lord many times leaues vs to be buffeted with euill thoughts to preuent thereby security and so to auoyde grosse and scandalous sinnes as wee hâ—ue often temptations of vnbeliefe to make vs carefull of Apostasie and feare renouÌ„cing of the faith 2 These arise eyther from our owne corrupt nature not yet throughly purged in regard of the inward poyson thereof or of some sin vnrepented of or of some sinne which wee haue not laboured to reforme in others or of secret sinnes which wee may fall into and are inclinable by former custome course of life calling and company c. 3 They proceed also from outward obiects of the World as the lusts of the eye and whatsoeuer working vpon
euils by repentance examining the by the word and our intention in the present worke confinining them to the action in hand and being humbled in our best endeauours for the incurrence and interruption which ariseth thereby That so we may stil fetch our righteousnes from our Maker procure the acceptation of our weldoing through the merit of our Sauiours and so in him grow vp to perfection 2. That we be more carefull to purge the fountaine of corruption our euill and vnbeleeuing hearts and so we shall bee lesse postered with euill thoughts or lesse ensnared by the extraordinary incurrence of them Ordinary Preseruatiues and meanes to subdue them are these 1 That we store the heart continually with holy matter and so shall there be no roome for idle Thoughts 2 That wee make a couenant with our hearts and keepe a continuall watch ouer them examining them dayly and trying them by the word so shall not euill thoughts roost in them 3 That wee make a couenant with our eyes and other senses keeping them from carnall obiects or not letting them dwell vpon theÌ„ so may euill thoughts be graciously preuented 4 To this ende bee wee carefull of our company auoyding the fellowship of the wicked and so shall wee wisely auoyde the occasion of many euill Thoughts 5 And auoyd we curiositie and pâ—ying into hidden mysteries and vnnecessary speculations so shall wee auoyde blasphemous and Atheisticall Thoughts 6 Aboue all take heed of Idlenesse beeing the fountaine and nourse of all filthy and terrible Thoughts 7 And labour we to set bounds to the minde in regard of it desires striuing for contentment in our estates so shall wee auoyde a world of couetous and ambitious thoughts and such as doe accompany the same as thoughts of deceipt murther flattery c. 8 Be wee conscionable and powerfull in holy dueties watching ouer such thoughts as do accompany vs therein especially those good thoughts that are foysted into hinder the present intention of the mind For the neglect hereof giues the Lord iust occasion to leaue vs to bee buffeted with all sorts of euill thoughts especially such as are terrible and impure 9 And so be we carefull especially of our selues wheÌ„ we are alone that now especially we let not our thoghts roue at randome but confine them to some certaine bounds Principally to think on the goodnes of God to lay open our hearts before him lest terrors assault vs or mopishnes and drowsines dead the heart 10 Especially be we carefull to entertaine the good motions of Gods Spirit to obey the checks of Conscience to make vse of Gods wonderfull workes both of mercie and iudgement that are extraordinarily offered vnto vs seasoning our hearts with an holy meditation of them so shall we graciously preuent euill thoughts 11 Take we notice often of naturall corruption In al practâ—se of repentance fetch we our sin from this fountaine Psalm 51.3 and be we still hewing and digging at this roote and so shall wee bee lesse troubled with euill Thoughts 12 And labour we in holy duties to draw our selues into the presence of God to auoyd ostentation and respect of man to do al things as in Gods presence and to his glory so shal euil thoghts lesse preuayle with vs. 13 Remember wee that wee must giue account for them and so let vs reckon with our selues for them in this life that so we may not bee iudged for them in the life to come 14 Aboue all be we carefull to watch ouer our Thoughts on the Sabaoth because that day aboue all other bindeth our Thoughts wholy to the good abearing and this shall bee a meanes to order them the better when wee haue more liberty for the world 15 And to this end labor wee to wash and purge the Fountaine of our hearts in the blood of Christ that so being purified by Faith in him the streames of our thoughts and affections may be clensed and sanctified 16 And so if any euill Thoughts arise vp in our hearts let them not remain in vs but presently make resistance against them by trembling thereat and turning the heart to a contrary subiect humbling our soules by speedy repentance for the same Ierem. 4.13 Vses in generall to be made of our euill Thoughts 1 Hence wee may gather the immortality of the soule seeing our Thoughts are so infinite various c. 2 As also that originall corruption of our Nature is hence euident from which proceedeth this vanity and disorderednesse of our Thoughts 3 And so the Impossibility of nature to any good seeing wee are not sufficient so much as to thinke a good Thought much lesse to doe any thing acceptable vnto God 4 That if wee will suppresse sinne we must begin at the thoughts see ng these are the ringleaders vnto all mischiefe Ierem. 4. 5 The dayly occurrence of euill Thoughts the inability to auoyde them the continuall interruption of them in holy duties is an excellent meanes to sende vs vnto Christ to cast vs out of our selues and conuince all Naturall and Morall righteousnes which pleades liberty of Thoughts giues way thereto 6 Whereas it is ordinary with Sathan in stead of reall Couenants to content himselfe with secret and inward motions and passions of the mind as hath beene obserued in the Discouerie of the mystery of Witchcraft therefore ought wee especially to watch ouer these euill Thoughts not to giue way vnto them especially if they proceed to desires setled wishes seeing by this meanes wee may bee easily drawne to that secret couenant 7 The Conscience of euill Thoughts is a gracious meanes to confound euen all measure of present grace inhereÌ„t in regard of resting therein for iustification or quantitie of Sanctification and so to send vs dayly vnto Christ for the renuing of grace to prouoke vs to encreâ—se and hastening to perfection 8 Whereas it is common to Sinners for their further hardening therein shutting out â—f Repentance to post ouer their sinnes to Sathan and outward occasions This Doctrine of euil Thoughts is most auaileable to preuent the same for did wee but throughly consider and acknowledge that though there were no Diuell to tempt or any occasion to allure yet our own hearts were sufficient both to stir vp the motion to euill and by reflection thereof vpon the hart to draw to consent and so to action we should bee brought to lay all the fault vpon our selues and so by the iudging of our selues to bee sent vnto Christ for pardon thereof for grace to reforme and change our courses 9 The consideration of the euill of 〈◊〉 hearts and Thoughts 〈◊〉 notable euidence that wee know the Law of God and are conuinced thereby and so a gracious preparatiue to receiue Christ Differences betweene euill thoughts in the Godly and wicked 1 They differ in their iudgment As that the wicked thinke euill thoughts free and good Thoughts naturall they meane well this they haue by nature though they cannot â—oe as
and chearefull in well doing and so vsing them as furtherances for our exercise in holinesse and weakning of the body of sin hereby wee shall know that they are sanctified vnto vs that wee haue obtained a gratious conquest ouer natureâ— and a good measure of Grace Vses of these Melancholy Thoughts It serueth first to aduance the singular goodnesse of our God that seeing we may be so farre transported by these melancholick fitâ— as to speake yea to act sometimes strange things against our seiues yet where Grace preuayleth these are all brought about to the aduancement of his glory The Lord doth not account of vs as wee are transported by this pestilent humour but according to his owne purpose and ende to which he hath ordained vs. 2 We are hereby taught wisely not to excuse sinne by these Melancholicke moods Because indeede it secures to do the sinne in that it becomes a cloake to defend the same As he that in his drunkennesse kills a man is guiltie of a double offence the one that he committeth murther the other that he did it in that humor so is it in this case of Melancholy And yet here is exceeding comfort to such as are troubled in minde and through distemper breake out into fearefull courses and speeches that seeing the Lord will not impute vnto them what they aduisedly intend not therfore because Melancholy may father that on them which they did not or further them to what they did not entend The Lord will not impute what they did not or what in their best aduice they would not CHAP. X. Of vaine wandring thoghts intruding into and interrupting holy dueties HItherto concerning blasphemous and melancholy Thoughts extraordinarily and not so commonly troubling the saints together with their seuerall Causes effects and Remedies There remaineth yet to consider of another troupe of Thoughts ordinarily and frequently molesting the Saints in the worship of God as tending to chalenge the same of hypocrisie or least so to interrupt coole the sence as that either they are depriued altogether of the present comfort thereof or at the least they are hindered thereby of such intire coÌ„munion with God therein as they heartily desire so receiue much discomfort and confusion thereby therfore very necessarie is it Both 1 To know what these Thoughts are 2 To discerne the occasion and true causes thereof 3 To discouer the effects thereof 4 To prescribe the remedies against the same because though we cannot be altogether free from the same yet wee may both gratiously lessen and subdue such Thoughts and also may make profitable vse of such as doe necessarily accompany vs therein Examine we therefore first the nature of these Thoughts What these are They are vnseasonable and disorderly Thoughtes arising from our corrupt nature occasioned by outward obiects and sometimes iniected by Sathan contrarie and besides the businesse wee haue in hand tending to interrupt and confound vs therein which makes vs that wee may not rest in our owne righteousnesse but wholy rely vpon the merite of Christ First I say they are vnseasonable and disorderly as not sorting with the present occasion not leading vs along therein not accompanying the same and so if they bee euill or good they are disclaymed 2 I adde that they eyther spring from our corrupt Nature which is but in part regenerate so necessarily yeeldeth store thereof in that the flesh lusteth against the Spirit that so wee may haue a tâ—yall of the truth â—f what wee doe by this combat of the flesh and conquest thereof Or 2 they are occasioned from outward obiects affecting the senses whereof wee are generally too carelesse prodigall 3 Or they are cast in by Sathan in our most serious intentions to interrupt and so depriue vs of the comfort of them Lastly I discouer the end hereof that hereby beeing conuinced of our imperfection herein wee may bee sent vnto Christ Or else hereby we might bee made inexcusable if yet wee shall stand vppon the worth of our well doing The Causes hereof Are principally Sathan diuing into our very inward man and either stirring vp such vaine Thoughts from naturall corruption and such speciall sinnes as wee are most subiect vnto or else prouoking the same vpon occasion of some outward obiect affecting the senses and so thereby violently to distract driue vs from the duetie we haue in hand Secondly there may bee causes hereof in our selues As these 1 Want of preparation to holy dueties And 2 Want of intention and setling of the minde on God in the performance of them 3 Or thirdly a dissolute and inconstant course and practise of holy duties may occasion the same when we keepe not a set course and order therein 4 Or contrarily too much relying on the outward forme and times hereto as if this were the maine may proue occasion of such idle Thoughts 5 Or some speciall sinne not sufficiently repented of may occasion the same the thought whereof will bee still presenting and intruding it selfe when wee are about to do good 6 Or some touch of vaine glory may tickle vs in the holy action which vsually remits the minde and so giues way to such vnseasonable Thoughts 7 Or wee may giue too much libertie to our senses in holy duties by letting the eye roue the eare wander after pleasing obiects these may be occasions to cloy the heart with such kinde of carnall Thoughts and affections 8 Hitherto also much auayleth pompous and vain ceremonies in the worship of God such I meane as are too ordinarie in Poperie which beeing in them a wilworship intended to satisfie the flesh and to norish the heart in the ignorance of it selfe doth by the diuine iustice herein proue it owne confusion as bewitching the heart with a conceit of carnall happinesse and secret Atheisme as if God were not a spirit that hee were like vnto man to be pleased with thousands of Rammes and ten thousand riuers of oyle that either hee were asleepe or in pursuite of his enemies and so must be awakened and charmed with such chantings and brutish noyse in an vnknowne tongue and so thereby is iustly giuen vp of the Lord to be pestered with carnall and vaine Thoghts for the confusion of it wisedome 9 Adde we herevnto that common disease which worldlings are too much possessed withall Namely Couetousnesse and greedy desires of worldly gaine who measuring happinesse hereby doe therefore giue the bridle to these immeasurable desires and so making this their maine to the maintenance of sinne no maruaile if when they come before the Lord and sit before him as his people doe yet they heare the word and will not doe it nay indeed cannot so much as intend the same because their hearts wander after their couetousnesse Ezech. 33.31.32 No maruaile if the the word prooue no better vnto them then a Iesting song or a pleasant voyce onely to tickle the eare because their hearts are taken vppe with their
haue not the spirit Is it not iust with God to fill such with the fruits of their owne dreames giuing them vp to strange and fearefull imaginations to endlesse conceits in diuine worship to fearefull censurings of their brethren to enuious imaginations at the prosperitie of the Churches to desperate slandering of the beautie of Sion and so in the ende to fearefull speculations and actions of most grosse and abominable sinnes These may be some speciall causes of these vaine and wandring Thoughts And these Thoughts are of diuers kindes according to the seuerall occasions of them As 1. Sometimes idle and sottish meeting with our formall and carnal worship our lip-labour c. 2 Otherwiles obscene filthy sutable to our ends in the worshipping of God which is to satisfie the flesh Col. 2 23. 3 Eftsoones they are prophane and Atheisticall blasphemous and horrible meeting with our Pride and confidence in well doing 4 Yea sometimes they seem to be Diuine and Angelicall replenished with ioy and yet being vnseasonable seeme to meete with our reioycing in the flesh and so to interrupt vs in the present occasion 5 Sometimes they are profound and mysticall such as neither our selues nor others can tell what to make of Answerable to our curious and presumptious spirits desirous to prie into hidden mysteries and to roue after dreames and reuelations to confound our vaine trust and confidence therein 6 For the most part they are carnall and full of worldlinesse according to the common ayme of profession which is currant in the world namely for profite pleasure c. as iustly conuincing our want of preparation and intention thereto and arising either from our owne vnstable hearts or Sathans malice to diuert vs from what we haue in hand 8 And so according to our ignorance or vnsettled iudgement in the matter manner of diuine worship they are full of vncertaineties and wandrings full of feare distraction and inconstancie The Effects of these kinds of Thoughts are At the best they interrupt the intention of the heart in the worshippe of God and so hinder the worke of the Spirite in the power thereof and depriue the coÌ„science of much comfort of the same But if they bee in any sort giuen way vnto they may proue occasioÌ„s of prophanesse in the heart and secret Atheisme And also of hypocrisie and carnall worshippe yea if they be not speedily qualified suppressed they may bee occasions by t ckling the affections and procuring consent thereto to breake out into grosse euils to the reproch of profession and wounding of the conscience Nay doth it not fall out that when as these vaine and wandring Thoughts accompanying vs in diuine worship occasioned from our want of preparation thereto and conscience therof to make vs more holy carefull therein yet by these thoughts wee may oft times measure the worshippe of God and so grow eyther to conceiue basely thereof and thereby fall to plaine formality and customaâ—inesse therein or else on the other side conceiuing the worshippe of God to bee so heauenly and our selues so carnall and vnable to performe the same through a scrupulous feare of defiling the same and so making it vnprofitable vnto vs we grow at length to this resolution not to deale with such edge-tooles lest wee not onely not profite but rather may bee further confounded hereby Is not this a tentation incident to many weake ones in the day of their desertions when comfort should be ministred to them from the ordinances of God That they belong not to them they dare not presume to meddle with them their hearts are so full of vanitie ignorance they haue so abused them hereby before that now they canne looke for no better from them but a sauour of death they may make the ordinaÌ„ces of God worse but they are like to be little better by them their harts are so choaked and forestalled with all abomination The Remedies hereof are 1 An holy preparation to all duties 1 By consideration of our inabilitie and vnworthinesse to performe them 2 By meditation of the Maiestie and holinesse of God to whom wee are to performe them 3 By renuing our estates in Christ by faith and repentance in whom wee may performe them acceptably 4 In the doing thereof we must especially looke to the intention of the heart setling it in the presence of the great and allseeing God and fixing it constantly vpon him alone 3 Hereunto furthers constancie in keeping our times and occasions for holy duties because the neglect hereof prouokes the Lord to leaue vs to be buffeted with these wandring thoughts that so we may be humbled in our failings and be prouoked to more constancie 4 Especially be we carefull of the dueties of the Sabaoth not so much to stand vpon the worke done as vpon the binding of our thoughts and affections to prosecute the same more intirely and this shall proue a gratious preseruatiue against such wandring thoughts all the weeke after 5. And hereunto also shal serue very profitably the confining our thoughts and affections in worldly occasions That our conuersation therein be without discontent couetousnesse distrust c. for hereby wee shall be lesse pestered with vaine and carnall thoughts when wee intend spirituall dueties And therefore labour wee here to prosecute our ciuill affaires with heaueÌ„ly minds beginning them with prayer accompanying of them with subiection to Gods will not measuring his goodnesse by them or propounding absolutely successe in them And so shall wee be lesse encombred with such thoughts in the worship of God And bee wee frequent in the meditation of heauenly things draw wee our selues apart often into Gods presence to haue priuate familiarity with his Holinesse that so wee may bee more ready and spirituall when we come to set dueties Especially labour we daily to renue our Repentance dayly for all known sinnes that so wee may more boldly appeare before the Lord in his worshippe and may more freely and entirely conuerse with him therein because sinne vnrepented of will bee sure to haunt and interrupt vs when wee are about to doe most good as to defile the same so in the wise mercy of God to prouoke vs to the clearing of the score lest if we regard Iniquitie in our hearts the Lord will not heare our Prayâ—rs Psal 66.18 And therefore as wee are to beginne al holy exercises with Confession and deprecation for our sinnes especially such particular as lye vpon vs that so they may not flye in our faces when wee seeke the face of God in his worshippe so if wee conclude all holy duties with confession of our faylings therein especially of the vanity of our minde and wandring of our affections wee shall hereby be better stored with holy Thoughts and affections therein and lesse interrupted with the contrary To this end it is now fitt also that we Make a Couenant with our outward man with our eyes eares harts that so in the worshippt of God
are not of the familie and therefore here is no abiding for them Nay indeed how can they bee seeing the house is possessed by such guests as cannot endure such holy company Measure wee therefore the goodnesse of the thoughts First by the roome wherein they are A good man out of the good treasure of his heart bringeth foorth good fruit The tree must be good that the fruit may be good also An euill man out of the euill treasure of his heart bringeth forth euill fruit if any goodnes it is but leaues or bad fruit not in season euen as in dead carcases excrements may grow wheÌ„ no fruites of life abide therein â— Measure wee them by their entertainment if they dwell with vs for the most part continually though they may trauell abrode yet they come home againe and loue home the better by their experience abroad if they be shut out of doores they wil not cease knocking till they bee let in againe the holie heart is their Tabernacle here and this they labour to adorne for their eternall mansion in Heauen And hereby also wee may discouer and reiect the second tentation That euery good meaning and motion is not a sanctifyed thought when wee entend not the practise thereof For seeing true grace is operatiue not onely to thinke well but to doe well also Therefore where such meanings are not with purpose of practise and ability to perform This is a plaine Euidence that Grace hath not there preuayled Not that we can put euery good thought in practise or neede to doe it but my meaning is that as the heart dooth not onely meane but stedfastly purpose to keepe all the Commandements of God so howsoeuer for the present through violence of tentation it cannot doe that it would yet afterward the tentation being mastered it performes the same And though through imperfection of grace it cannot do all at once yet by the power of grace it shall bring forth fruit in due season seasonable repentence thankefulnesse patience and suffering for Christ fit for the season wherein it is required fitte for the person that dooth performe it fitte for the person to whom it performs and fitte to glorifie God in the imperfection thereof Whereas the Hypocrites good meaning is but a cloud without water as a morning dew not continuing or as the snow in Haruest vnseasonable or as the apples of Sodome inwardly full of rottennes though outwardly glorious Onely the sanctified hart yeldes fruit in due season answerable to the meanes it hath receyued conuenient for the diuers seasons ripe to the haruest though greene in Winter like the morning light shining more and more vnto the perfect day so that whereas good Thoughtes coÌ„cerning some speciall occasion being offered by reason of the concurrence of others are put by and so forgotten and thereupon for the present are vnprofitable yet here the triall is that wee mourn heartily for the same and presse the Lord by earnest prayer to returne them againe And here the comfort is that either the Lord will answer in a seasonable time euen when we are imployed about the like or else will supply what may counteruayle be more profitable And this may serue to râ—pell the third tentation conning vnseasonable thoughts That whereas in the performance of holy duties sometimes thoughts of Ioy and extraordinary comfort are cast in by Sathan to diuert vs from the present busines or to flatter vs therein as if it were accepted as perfect and deseruing such comforts that so resting therein wee may rob God of his glory our selues of the sound coÌ„fort therof Here we must be wife to discerne of these thoughts that if they be not surable to the matter wee haue in hand or not seasonable following rather the action performed then entermingling therewith wee are to suspect them Especially if wee finde them to proue an hinderance to the constancy of the worke as tickling the heart with suddaine flashes of ioy and so puffing vp therewith and thereby causing slackenesse and letting downe of our affections therein now we are to disclaime them as tentations and that by being more humbled for them so searching our hearts and abasing them before the Lord thereby denying our selues we shall gaine power from Christ to go forward and hold out in our particular intention Considering that our giuing way to these sudden flashes may proue an occasion to expose vs to bee deluded by Sathan with such extraordinary thoughts of reuelation that so wee may bee carryed into all deceiueablenesse of vnrighteousnes to thinke wee do God good seruice euen when we serue the diuell with all greedinesse For such is the effect of those Angellike thoughts that puffing vp with an extraordinary conceit of our excellency they worke in vs thereby a base conceit of such ordinary means which must direct vs in the seruice of God and so thereby prouokes vs to wander after dreames and speculations as feeding hereby our spirituall pride and so iustly confounding vs therein And therefore for remedy hereof as we must bee faithfull in the little we haue receiued so we must sticke close to the patterne of wholesome doctrine for our further perfection as being sufficient to make the man of God absolute accounting that if an Angell from heauen preach any other doctrine he is not to be beleeued as knowing that whatsoeuer speakes not in this language and according thereto it is because there is no truth therein Isa 8.20 Gal. 1.9 And thus may wee also reiect the other tentatiâ—n That if we shall cleaue constantly to the word we shall be directed thereby to the true endes of welldoing to glorifie God in making sure our owne election CHAP. XIII Cases of Conscience incideut hereunto 1 HOw we may comfort our selues in the vprightnesse of our hearts which are to bee iudged by our thoughts when our thoughts are so diuers and intricate so infinite in comparison and yet so fleeting and vanishing that wee cannot discerne them much lesse iudge rightly of them and so much lesse iudge of our selues by them The Answer hereunto consists First in a wise consideration how we may iudge of the sinceritie of our hearts by our thought Namely so far foorth as to approue onely hereby our particular Integritie in such seasonable actions as we are imployed in where the holy thoughts leade vs into and through the same not simply to approue our generall sinceritie in all things So Dauids hart was vpright in all things sauing in the matter of Vriah In al other actions though many of them were of infirmitie yet they were not coÌ„mitted wilfully against the gouernment of the conscience onely in that he offered violence to the heart committed it against the light and conuiction of his conscience So that the iudgement of the vprightnesse of the heart is not so much from the simple motion to good or euill as from the approbation of the one and reiection of the other And so by
reserue to another time because I would not mingle mine owne affections with Gods besinesse nor preuent them of that repentaÌ„ce which mean while may bee gained Which as I shall in the meane time heartilie pray for so doe I acknowledge in the Feare of God that as I doe reuerence some of them from my heart who I am perswaded out of tendernesse of conscience dare not goe so farre herein as others so for others which I know to walke deceitfully herein tâ— the tree may be iudged by the fruite as my resolution is not to esteeme to be iudged of them so by the grace of God if they walke not more conscionably and louingly in these differences I will doe my best that they shall walke neither so couertly nor freely as hitherto they haue done I vndertake not to iudge of the spirits of men peremptorily And yet I know that as the Lord doth vouchsafe vnto his children that light as to discouer those who say they are Apostles and yet are not so I haue found it no hard matter so farre to detect an hypocrice if wee will see with our owne eyes not his as hee doth not obscurely discouer himselfe for the present though wee may leaue him to God for the time to come And why may not wee take that libertie to measure theyr conscience by their contrary practice as well as they spare not the persons of our reuerend Gouernours and faithfull Ministers as Time-seruers prophane persons lims of Antichristâ— Bellies gods what not that so thereby they may disgrace the gouernement and libertie of our Churches And surely as my present case staÌ„ds I am in a maner eÌ„forced herunto not so much to discouer their deceitfulnesse as to redeeme my holy calling from such reproch and ignominie wherewith through the sides of my person they haue sought most desperately to wound and slander the same Especially seeing that it hath pleased God to vouchsafe me some constant libertie in the Church vpon my voluntary endeauour to seeke the peace thereof Am I not now much more prouoked to cleare mine innocency and vprightnesse that the mouth of that ordinary slaunder may be stopped that subiection to the Churches lawfull authoritie is a sufficient cloake to any grosse wickednesse that a Surplesse is a couerslut to any prophanenesse whatsoeuer Blessed be God that as our Church vseth not these ceremonies ether to put therby any holinesse in them or to deriue any holinesse from them but only for order obedience sake to the godly Magistrate who may lawfully determine matters of order decencie for the churches gouernmeÌ„t agreeable to the rules of the word so it is supplyed with many holy men that performe herein what is meete vnto Caesar and yet giue vnto God what belongeth in some measure vnto him howsoeuer it be the coÌ„mon crie among some that to obtaine libertie in the Church hereby is to loose the freedome of a good conscience and to open a gappe to all loosenesse and prophanenesse And am I not then constrained to defend my selfe against such cursed slanders lest my libertie now renued may bee imputed as a cloake to hide such pretended wickednesse and so to nourish and continue the same And can I cleare my selfe herein otherwise then laying the burthen on the right horse I know it is not fit to answere a foole according to his foolishnes with raylings reproches c. for this were no better then to ouercome euill with euill and so to bee like vnto him Yet so to answer a foole according to his foolishnes as to let him know himselfe and so to make him ashamed of his folly reclaime him from the same or make him inexcusable this I hold to bee Christian loue and wisedome And according to this rule I desire to walke herein and to this end I doe heartily desire thy prayers vnto our gratious God that I may be led in this discouerie with a single and honest heart that all may redound to his glory and the publike good Promising thee if thou shalt receiue this Treatise for the Gouernement of thy Thoughts with an equall hand that thou shalt shortly God willing be furnished with further directions for the well ordering of thy vnruly Affections And so I doe heartily commend thee to the grace of God whereby thou mâ—â—st bâ—e enabled wisely 〈◊〉 disâ—â—â—e of things 〈◊〉 diffâ—â— and so hauing tryed all things thou mayst hold â—â—aâ— which is good â—â—at so â—â—oâ— mayst be kept b◠〈…〉 to the day of Châ—â—st In whom I rest thine and the Churches seruant Tho. Cooper FINIS
to proceede from naturall corruption With the remedie thereof 2 How to discerne them to be cast in by Sathan With 1 The causes thereof and 2 Danger and 3 Remedies of the same Together with a tryall of their comfortable issue Chap. 10. 11 A second kinde of these thoughtt are layd open Namely Melancholy Imaginations where 1 The occasions of them are opened 2 Their nature is discouered and explained 3 The inward causes there-ripped vp 4 The outward causes layde open 5 Their differences are propounded 6 Their effects discouered 7 Their remedy adioyned 8 With the tryall thereof Chap. 11. 12 A 3 sort of euil thoughts is propounded Namely Wandering and idle thoughts interrupting in holy duties where 1 Is described what they are the descriptioÌ„ explained 2 The causes thereof ripped vp 3 Their kinds are discouered 4 Their effect layd open 5 Their remedy applyed With 6 The triall thereof Ch. 12 13 Diuers cases of conscience atre resolued 1. Concerning Thoughts in generall As 1 Whether they bee free wherc 1 What this meaneth 2 The pretences hereof 3 The true grounds of this delusion are discouered 4 With the danger thereof 5 The delusion is discouered and refuted And 6 The colours thereof detected 7 With the vse thereof Chap. 13. 14 Speciall cases of conscience are discussed 1 concerning good thoughts and that on the right hand and 2 on the left 3 With the resolution and victory thereof and vse of the same Chap. 14. Where specially of dreames and fancies 15 Speciall cases of conscience are determined concerning euill thoughts with the vse thereof Chap. 15. 16 The generall vse of the whole treatise prrpounded with promise of further light Chap. 16. 17 The Conclusion of the whole Chap. 17. OF THE OCCASION OF THIS TREATISE AND MEthode of the same as also the Maine scope and vse therof CHAP. I. HAuing by Gods mercie commended vnto the Church of God a Godly directioÌ„ for a setled course of sanctification in the First part of the Christian Dayly Sacrifice and endeuouring to be a Law vnto my selfe wherein I haue desired to prescribe lawes vnto others among other impediments which I haue found verie forcible to interrupt and coole that gratious resolutio â— I haue had experience in nothing more then in the want of ordering of those manifold and vnruly Thoughts wherewith the minde is distracted and so oppressed and miserably enthralled For as these are the beginnings of all Actions so it vsually falleth out that according either to the well ordering or neglect hereof the constant practise of sanctification is either furthered or hindered And yet such is the Policy of Sathan herein that the outward practise of sanctification being visible to men and so drawing to an affectatioÌ„ of present fruite euen such as the world affoords as pleasure profite credite applause c. doth thereby withdraw from the inward triall of the heart before the Lord and so procures a neglect of the Thoughts and inward motions wherby we should especially approue our selues vnto God and so be approued of him in the vprightnesse of our hearts Which seeing it is a maine occasion and ground of hypocrisie First of that which is priuie when wee thinke our selues better then we are because wee measure not our selues by the inward man or else indeede by neglect of our owne thoughts we can not discerne thereof And so may bee an occasion of Grosse Hypocrisie euen to make shewe of that which wee would not bee as being that in shew which wee are not in thought and purpose therfore haue I especially laboured in this inquisition of the Thoughts Both to the furtherance of that constant and sincere worship of God as also for the purging and preuenting of all priuie and grosse Hypocrsie And the rather haue I been induced herevnto because that as yet none hath raysed anie Building vpon this Foundation So the neglect of our Thoughts and ignorance in the discerning of the holie gouerning of theÌ„ hath both on the one side beene an occasion of those many distractions and desertions which the weake Christian is daylie subiect vnto and also on the other side of that desperate prophanenesse and licentiousnes wherevnto the common sort of professors is giueÌ„ ouer in these euil times For wheras the truth and power of Sanctification rather depends vpon the inward purpose and sway of the heart which is seen approued of God then vpon the outward conuersatioÌ„ which is obuious to men hereupon it falleth out that the weake Christian fayling dayly in the outward course beeing not now able to discerne of the inward purpose of his hart or if he do discerne it yet not beeing wise to iudge of the tincture and truth therof is thereby subiect to manifold distractions As either to thinke the worke of grace not yet truly begun because it breakes not out into eminent and constant fruite and so to question the truth of it Conuersion or else if it be begun yet because in the outward course it is subiect to many interruptions and decayes therefore it is ready to coÌ„clude to the chalenge of Gods faithfulnes coÌ„fusion of all it hopes that the work begun is vndon abolished whereas if it were able to measure the truth of the worke begun by the inward purpose of the heart and holy temper thereof as it should hereby be satisfied in regard of outward weaknesse that the Lord requires no more then he giues that he looks not so much to the outward man as to the hart that if there bee a willing minde hee accepts it according to what wee haue and not according to what wee haue not 2. Cor. 8.12 So might this also fully settle against all such interruptions and decayes which accompany all our proceedings in CHRIST For whereas the worke of grace begunne in vs meerely of Cods mercie for his glorie must so be led along in his wisedome that his power shall bee seene in our weaknes perfited in our infirmities that he may haue the onely glorie thereof Therefore howsoeuer the Lord may leaue his children to outward faylings for their owne humiliatiâ—n and aduancement of his glorie yet still doth his faithfulnesse appeare in this that although they sleepe yet theyr heart is euermore awake to discouer their faylings to condemne the same to giue them no rest till they haue recouered againe So that as while they fayle they haue this comfort that the Euill they doe shall not bee imputed vnto them because theyr hearts beeing purifyed by Faith doe assure them therby of the acceptance of their persons aboue theyr worth and of the Truth of Gods grace preuailing in them because the euill they doe they would not and therefore they may answere It is not I but sinne that dwelleth in me Rom. 7.19 so though they fayle yet the holy seede abiding in them giues them both assurance of their recouery again and enables them still by faith to laye holde vppon Christ in whom the
Worke begunne shall bee vndoubtedly perfected and that if they can wisely discerne the pulse of the heart in their greatest failings and faintings therupon and shall bee able to make vse of such helpe as it affordeth vnto them for recouery they may by Gods mercie finde a gratious issue out of their greatest tentations eyther in that by Faith they can looke backe into former experience and so may conclude from the faithfulnes of God that he that hath begun the work will perfit it in them Phil. 1.6 or in that by Faith they can looke forwards within the vaile whervnto the forerūner IESVS CHRIST their head is entred in before them and so thereby may certainely conclude that he will draw them vp all after him that their head beeing now at rest and in perfect glorie they the members also shall be more then conquerours in and with him and when Christ which is their life shall appeare they shall also appeare with him in glory whose liues are now hid with Christ in God Thus the discouery of this great Mysterie of the Thoughts shal be much auaileable to assure the weak Christian of the truth of his calling and also to satisfie and recouer him in and out of any such rubs or faylings as are incident therevnto his further growth And so also shall it serue to discouer and conuince the secret Atheisme of the times and such grosse prophanenes as issueth from the same For wheras the Root of al Atheisme especially that which is secret and concealed from the eye of man Is this The foole saith in his hart there is no God Thogh the Lord be in their lips yet he is not in their reines In their thoughts they denie him though they confesse him with their lips God is not in all his thoughts Psal 10.4 Therfore if once it shal bee made good that our Thoghts are to be ordered brought into subiectiō this will proue a gracious means to conuince and confound this secret Atheisme And seeing when once we giue the bridle to our loose wicked thoughts as if the Lord had no power ouer them wee are hereby iustly giuen vp by the Lord to all open prophanenes who wil haue al or none who vsually confounds such hypocrisie with desperate prophanes so that if we deny him in the heart to giue him spirituall worship he will deny vs before men in leauing vs to all grosse euils for the confusiō of our Atheism what better remedy can wee minister hereunto then first to purge the fountaine that the streames may be wholsome That by the rectifying of the heart and subduing the imaginations thereof the whole man may bee brought into subiection to the obedience of Christ And thus shal this holy gouernement of the thoughts prooue a blessed meanes to purge out the secret Atheisme of the heart and so to procure a blamelesse and vpright conuersation before men But of these things more fully in the conclusion of the Treatise Meane while as this may serue to discouer the scope of this Treatise so for the Method there of take these few directions that so wee may the better profit thereby Concerning the method Take first this direction that seeing spirituall experience especially of mine owne and other estates hath beene the chiefe spring that hath yeelded these meditation so it must be the touchstone to make triall thereof As this subiect is a mysterie to the carnall man so it is he only that can plough with my Heifer that shall make true benefite thereby And therfore labor to be found in Christ and thou shalt be able to vnfold this ridle thou shalt find the comfort of these wholsome obseruations And therefore seeing in these experimentall collections that may bee consonant to faith which is contrary and aboue the reach of reason and so many times crosseth the streame of Art therefore let this bee thy second direction for profite herein that thou stumble not at such fayling in Art which I professe my selfe herein not strictly to haue stood vpon as in the Descriptions Diuisions c. but rather that thou make vse of such heauenly Experience as is couered vnder a ruder forme and so blesse God for any true light reuealed in these euill times to further thee in sanctification and the rather in that the infirmities of man shall make more to his glory Lastly that thou mayst not fayle to make vse hereof Compare what here thou seest in a glasse with thine owne perticular estate see how face answers face and so the heart of man it selfe and so by experience of thine owne particular thou shalt be able to discern the truth of such obseruations as are here layd down and make application thereof to thy selfe for thy better reformation Aboue all vse earnest prayer to thy God to open the eyes of thine vnderstanding that thou maist discern this great Mysterie of the gouernmēt of thy thoughts That thy heart may be opened and subdued to the approbation and practise thereof Praysing God for any light thou receiuest hereby praying for grace and libertie for the supply of further light to build thee forward to perfection CHAP. II. Of thoughts in generall 1. What they are 2. how they they differ from consent to sin and such occasions thereof 3. what are the subiects and 4. causes of them 5 how we are to order them 6. with the vse thereof THat wee may lay downe some certaine direction for the well gouerning of our thoughts We are first to consider what these Thoughts are Namely they are the first motions of the the minde vnto good or euill either arising from the inward disposition of the heart or else suggested outwardly by Satan or else occasioned by outward obiects that present themselues vnto the senses and so to the common sense thereby stirring and affecting the heart to the liking or dislike of what is conceiued and so producing good or euill actions in the conuersation First I say they are the First motions as thereby to distinguish them from the Affections which are accompanied with the concurrence of the will which though they seeme to break out suddenly yet they haue these motions proceeding and occasioning the same And secondly to discerne them from such sodain and violent actions of reuenge lust c which howsoeuer they may seeme to bee first conceiued in the birth yet in truth they wanted not both the first suggestion and second approbation to occasion the same howsoeuer in time they may seeme to be all one nay like the lightning which oftentimes seemes to breake out before the thunder so they may seeme to preuent the motiō vnto euil And so 3. to determine the true ground order of the accomplishment of euil consumatiō thereof as arising frō the corruption of the heart originallie without which all suggestion of satan or occasions frō obiects could not auayle to commit sin which onely of it self is sufficient to raise vp cherish the
matter of sin that it may bee inexcusable for the first motion much more for the acting thereof 4 And so to humble the Saints in their first motions to good which seeing they may many times proceede from Sathan if they be vnseasonable and not befitting our persons and callings howsoeuer they proceede from our selues or from the illightning Spirit they are no warrant of our renued nature vnlesse they bee entertained and approued by the will and so in some measure practised 5 And yet withall to comfort the Saints And that both in respect of the euill motion that if it bee not consented vnto but resisted it shall not bee imputed especially in regard of the good motion that if it bee entertayned and endeauoured to bee put in practise howsoeuer wee may be hindered in the act by Tentation or opposition yet if there be a willing mind the Lord will accept it according to that which wee haue and not according to what wee haue not 2. Cor. 8.12 Of the kinds of euill thoughts 1 I say they proceed eyther from the heart in ascending out of it being naturally as a boyling sea or sepulchre of corruption steeming and vaporating vppe continually a world of all wicked and ill disposed imagination as the stomacke vapoureth vp continually into the head all noysome and flatulent vapours therin declaring 1 The root of theÌ„ namely the euil and corrupt hart Math. 2 And shewing that this alone is sufficient to poyson the whole man with all kind of wickednesse as hauing in it the ground and spawne thereof 3 And withall making it manifest that as without this corrupt fountaine all motions iniected by satan or occasioned from the world are not effectuall to sinne as wee see in our Sauiours example so this corruption of the heart is the cause of all such iniected thoughts by Sathan of all such occasioned thoughts from the world and the obiects thereof And so thereby conuincing wretched man to bee the sole author of his owne misery as hauing the ground and matter within himselfe Ioh. 13. 2 I add That these thoughts proceed from Sathan as being iniected by him who being a Spirit can insensibly cast euill thoughts into our hearts who taking aduantage of our corruption apte to receiue them as tinder is the fire doth therefore cast them as oyle into the flame to make it more vehement and dangerous Discouering herein as the subtilty of Sathan who knows in what ground to sow his seed so the desperate corruption of our Nature which is not only euill in it selfe but hereby enticeth and prouoketh Sathan like a filthy harlot to commit spirituall fornication with the soule and so to beget not onely all sorts of blasphemous and abominable thouâ—hts but thereby Approâ—â—ion consent to euill and so acting and consummating thereof and so discouering the desperatnesse of naturall corruption which willingly submits to nay entertaines the power of Sathan yea inuiâ—es him with it to whorish allurements to the consummation of all wickednesse euen as the sent of the carion drawes the rauens thereto and discouering the impossibility of nature to any good seeing it is not onely prone to euil continually-but greedily enticeth and entertaines all sorts of diuelish rentation to perfect iniquity 3 I adde thaâ—â—hese euill thoughts proceeâ—â— from outward obiects whiâ—â— thogh they be good in theâ—â—â—lues yet by the corrupâ—â—â— of man they become all subiect to corruption and so beeing altred in their prime quality by our sinne they proue instrumentes by the diuine iustice to consummate the same and to take vengeance of the sinne of man by being occasions to stirre vp delight in sinne and so to the acting and consummating thereof and so being subiect more and more to vaâ—â—ty by our abuse cease not to groane and sigh in their kind and manner for their deliueraÌ„ce from corruption and so to the hastning of eternal vengeance vpon man the cause of their corruption Discouering herein as the diuers kinds of euil thoghts from the diuers Grounds of them so also the order and consummation of euil Thoughts That first they proceed from the euil heart 2 Hereupon they are encreased by Sathans iniection and so enflamed more and more 3. And they are seconded by the world and outwarde occasions all seruing as fuell to encrease the inward fire and as matter to nourish and maintaine the same til it hath set them and it selfe all on fire of Hell And hereby manifesting the impossibility of mans recouery eyther from himselfe or from any thing in the world seeing by reason of his corruption all things become impure vnto him as being matter of sin and fuell for vengence Disclayming their nicenesse and peruersenesse their superstition and hypocrisie that teach to abstain from Meates which God hath created good and that for feare of pollution froÌ„ the creature seeing that which onely goeth out of man onely defileth him and all other creatures 2. that refuse their good in regard of the corruption that accidentally accompanies the same 3. And esteeme good things euill because they are abused by euill men And teaching vs how to Sanctifie al things and make them pure vnto vs euen by purging first our selues because to the pure all things are pure Tit. 1.11.15 and so how to conuerse with and in the World Euen by walking as lights in the middest of a crooked generation by sanctifying the same vnto vs by the Word and Prayer 1. Tim. 4.5 What is the proper subiect of them Thirdly I add That as these motions and euill Thoughts proceede from the heart so they rebound againe vpon the same stirring and affecting of the heart to the liking or disliking of what is conceiued discouering herein the contagions and poyson some nature of these Thoughts that not onely by their sent they delight the heart which was the fountaine of them but further also doe ensnare and enuenome the same to affect and consent thereunto Aduancing hereby the admirable wisdome and iustice of God who makes the euill heart it owne scourge and tormenter in that it is affected and infected with those thoughtes which ascend out of the same And so therein conuincing it desperate estate in sinne that through it Natiue corruption is fast bound in the chaines therof being so farre from resisting the first motion to euill as that thereby it is enticed and ensnared to consent thereto And so it followeth that from this consent it proceedeth to the act of euill and so to custome therein and so to the benumming and peruerting of the conscience that hee may make vppe the measure thereof Discouering therein first the desperat corruption of nature which hath in it self the seedes and spawne of it selfe of all sinne no not the sinne of the Holy Ghost exempted and is sufficient of it selfe to the consummation of all sinnes though there were no Diuell to tempt no outward obiect to allure and so conuincing him to be sole author of his owne condemnation to the
The spirit heales and renues the heart and so kindles in it Thoughts and motions to serue God to embrace him as the chiefest good which though by tentation or neglect they may bee choaked and in a manner to our sense extinguished yet by the power of Grace they are reuiued againe and so continued to prouoke vs to perfection to comfort vs in our faylings And these are proper to the Regenerate And these are diuers according to the diuers occasions of them which are Generally two Eyther Occasions of Ioy in regard of particular or publike inward or outward prosperity and these occasion Thoughts of ioy thankefulnesse triumph c. Or Occasion of Sorrow in respect eyther of our owne or the Churches inward or outward distresse and these occasion thoughts of sorrow perplexity c. And both these though contrary in themselues yet both good beeing Ieuelled to their proper Obiects kept within their true and holy Bounds And both these according to their seuerall obiects are also differenced more particularly yea extend themselues innumerably according to their occasions The singular benefite and aduantage of good Thoughts Generally They are notable euidences of the sinceritie of the heart as only knowne to God and by the purenesse and holy temper and swaying of the Thoughts so knowne vnto vs as that thereby wee are sensible of Gods present grace and hungrie after a greater measure for as our Thoughts so are our desires after heauenly things Particularly they are gracious trials and warrants of the sincerity of all priuate dueties performed secretly to our God who seeeth the heart that not so much with the lippes as with the motions of the mind and wrastlings of the inward Thoughts wee combate with the Lord and figh and groane vnto him who sees in secret and will reward it openly So did Moses Dauid Anna and the rest of the Saintes approue themselues vnto God Exod. 32. 1. Sam. 2. Secondly they are sound Tryals of the sincerity of all Outward duties It is not so much what we doe as what wee mind not what the eye or eare attends as what the Thought and Affection fastens on The Lord loueth truth in the inwarde parts and regards the outward seruice according to the inward intention And so they proue gracious meanes dayly to humble vs in the performaÌ„ce of our best duties seeing at the best howsoeuer we may carry the duety currantly in the outward Action before men and so being approued and aduanced of them are thereby subiect to pride and vaine glory and so to hypocrisie as to rest in the outward worke done yet if wee consider the manifold wandrings of the hart those blasphemous and prophane thoughts that doe accompany them diuerting the mind therein from God and hindering the constant sincerity therof how shall this but exceedingly humble vs vnder the mighty hand of God who trieth the thought and iudgeth according to the sway and temper of the heart shall not this discouer the imperfection and pollution of our best actions euen to be no better then a menstruous cloath Esay 64.6 And hence ariseth another gracious Benefite namely that beeing priuie to this inward corruption wee stand not vpon our owne righteousnesse to bee iustified thereby but still renounce our selues that wee may bee found in Christ that by his vertue wee may bee enabled to more sincere and vniuersall obedience And this produceth another gracious Benefite namely that in the sense of our imperfection coÌ„uinced by the obliquitie of our Thoughts wee are still prouoked to forget what is behind and to hasten to that which is before euen for the prize of our high calling in Iesus Christ Lastly because the conscience of inward corruption is a speciall occasion to Sathan to challenge of hypocrisie so to discourage in our proceeding We haue out of this consideration of our inward purposes as a gracious euidence of the truth of our harts because we thinke and endeauour more then wee can doe and so on the other side a sure pledge of the sincerity of our thoghts because wee discerne and mourne for our inward faylings and so haue a notable comfort of the acceptance of our Actions not so much from the vprightnes of our hearts as from the righteousnesse of Christ whereby his Spirite being conuayed into our hearts doth thereby still conuince vs of such euill which the world knowes not of and so withall approues vs to bee in Christ not hauing our owne righteousnesse in that we stand not vpon our owne Iustification which is confounded by this sense of the corruption of our thoughts but that still wee take hold of Christ and labour to bee found in him that so wee may grow vp in him to perfectnesse as hauing thereby not onely an euidence of the Acceptance of our persent and so of our Endeauours for the present but hereby also reaping a comfortable euidence of our assurance to continue perseuere vnto the end seeing our Christ wil not queÌ„ch the smoaking flax nor breake the bruised reede but will still shew his power in our weakenesse and perfect his worke by our infirmities that hee may haue the only glory of his Merite and we in him may attaine the full measure of the age of Christ growing vp to bee perfect men wanting nothing CHAP. V. Generall Rules for the wel ordering of the Thoughts 1 THat wee spend our time most in Meditation of Gods Maiesty and goodnesse and so wholy season our thoughts therewith and with the fruites thereof namely the hope and holdfast of eternal life 2 That we withdraw our selues as much as may bee from worldly vanity 3 That we beginne the day with holy Thoughts and Meditations not suffering our selues to bee interrupted by any vnnecessary occasion 4 That wee take occasion in the night to exercise our thoughts on God and such occasions as then shall be seasonably offered breaking our sleepe not vnwillingly to this end 5 Rectifie we our thoughts dayly by Reading the Word and often priuate prayer 6 Call wee often our Thoughts to an account and let not an idle thought passe without a Censure of the Word And condemne wee the Deceitfulnes of our hearts which minister occasion of such infinite thoughts and contraâ—ie 8 Meditate wee often on the day of iudgement wheÌ„ inquisition shall bee made for our Thoughts 9 And forget wee not that Infinite Sacrifice of the Sonne of God who knowes our thoughts which wee are ignorant of and hath performed a plentifâ—ll Redemption for them all 9 Giue wee not the least way to our wandring and foolish Thoughts but suppresse we them presently and 10 Exercise wee some Speciall of our Thoughts and put them in practise because Idlenes is the nurse of these vaine Thoughts 11 Striue wee especially against Pride and Couetousnes which minister most coÌ„mon and dangerous matter of fearefull and wounding thoughts 12 Obey wee the checkes of Conscience conuincing these Thoughts and labour wee to sharpen it
that it may censure more 13 Discerne wee wisely betweene our Thoughts 1. such as are vnnecessary nicke wee them in the head cut wee them off presently 2. Such as are necessary discern wee of the most necessary laying aside those pursue we these Thirdly yet so as that wee wisely single them out not confounding our mindes and memories with many at once but pursuing one and bringing it to some head and vse 4 Yea though a more necessary Thought come in the way yet hold wee on in our choise till wee haue brought it to some issue 5 And whereas wee must looke for ofâ—en interruptions from Sathan so entertaine we these as that wee giue not ouer without sight of conquest and then return we to the pursuit of our former subiect 14 Bee we constant in peâ—forming the Dayly Sacrifice and restraine wee our thoughts to such particular duties as are incideÌ„t to each season and occasion And herein auoyde we wisely al curious Speculation and diuing into hidden misteries as being a maine occasioÌ„ to stirre vp encrease blasphemous Thoughts And so also carefully auoyde wee curiosity prying into others affayres looking home especially minding our own busines that so we may preuent a world of enuious censorious thoughts Especially be we carefull of keeping the Sabboth spiritually confining our Thoughts to holy thinges and this shall bee a meanes to better them at all other occasions CHAP. VI Of diuers Markes and Rules to discern holy Thoughts by And how to difference them from all deceitfull and carnall thoughts FIrst is in regard of their Nature Forme and maner of working as ordinarily following the temper and constitution of the heart wherein they wee moulded As in the wicked good motions and Thoughts as they are rare so are they sudden and easily vanishing But in the godly they are frequent and aduised constant and effectuall Secondly they differ in regard of the Obuct The Thoughts of Gods child are vpon that one thing which is necessarie subordinating all other thoughts thereunto But the thoughts of the hypocrite though they may roue now and then after heauen yet their maine obiect is temporall happinesse and such things as may further therevnto and so subiects all conceit of heauen to the happinesse of the earth Thirdly They differ in regard of the Order and Gouernement of them The Hypocrite esteeming them as Thoughts and so Free rather as dreames imaginations then any matter to bee heeded so passeth the mouer without obseruation without imployment c. But the Godly labours to make his heart a gracious receptacle of holiest thoughts and so sets a watch ouer his hart to preuent euil thoughts couenants with his soule to entertain the good Among the good makes choyce of the most necessarie subordinates all other hereunto sets bounds to those millions of imaginations that dayly arise and erects an holy Regiment among them Confining theÌ„ wisely to a reuerent setled meditation vpon Gods word and workes to a care of conscionable managing the Affaires of his Calling to a desire how to benefite the Church of God abroade or any particular brother â— very sparingly and warily not without many cautions and exceptions letting them out to honest recreations Fourthly they differ in respect of their measure and extent and so there are some thoughts peculiar to the Elect with which the State of vnregeneration is vtterly vnacquainted As first Thoughts full of feare and astonishment all of hell and horror which first rise out of the heart when it is first striken with the sense of Gods wrath at the sight of his sinnes These are scortched in many with the verie flames of hell in their first conuersion and they doe euen fret and consume the verie marrow out of the bones and turne the best moysture of them into the drought of sommer and yet which is not peculiar to the wicked which haue some such terrors from the feare of vengeance haue their issue in most vnspeakeable comforts And these are a second sort of Thoughts proper to the Godly composed all of pure comfort ioy heauen immortalitie beeing the sweet and louely issues of the Spirit of Adoption speaking peace vnto the poore soule in the testimonie of the pardon of sinne Hence proceeds another troope of spirituall and vnutterable Thoughts after the new birth is confirmed grown vp to some good stature because now it is to encounter either with the fained ioyes of the world or with the bitter stoâ—mes of troubles and persecutions therefore it pleaseth the Lord to preuent and arme it with some such heauenly draughts of that immortal pleasure that so it may both despise the bitter sweetes of the world and wade thorow more cheerefully the momentany troubles of this life 1. And these vsually may be discerned by their fit seasons eyther after some zealous heate and feeling feruencie in prayer 2. Or some gracious profitable sanctifying of the Sabaoths 3. Or vpon some speciall and set humiliation performed for some speciall sinne or generall calamitie imminent or lying vpon the Chuâ—ch 4. Or vpon some strange imputation of the fierie and malicious tongues of the wicked when the innocent heart retyring into it seâ—f examining it inward euidence finds no cause of such false and cruell imputation but defence of Gods truth and profession of holinesse 5 Or when the malice of the wicked hath so farre prouoked as to compasse and enclose the poore soule that it sees no way to escape but is readie to be swallowed vp and vtterly rooted out then as a comfortable testimonie of deliuerance it pleaseth the Lord vsually to shine vnto it with some such beames of heauenly ioy that so it may not faynt vnder the burthen that it may be more then conquerour in it 6. Oft times it pleaseth God to accompany the conscionable receiuing of the Sacrament with these rauishing ioyes that so the heart may be taken vp from poring on the outward Elements to solace it selfe in that heauenly Feast of Christs all-sufficient merits 7. Specially if it please the Lord to call out any of his Saints to witnesse to his truth and to lay downe their liues for the testimony of Iesus vsually here this Ioy appeares both in their profession of it before men with that boldnesse alacritie as they vsually haue bin esteemed out of their wits in patient enduring their taunts c. as also especially in sealing vp the truth with their blood as the case of many Martyrs haue made it euident Vsually after an heauie storme of inward trouble and vexation of Conscâ—ence it pleaseth the Lord to returne with the Ioy of his countenance and so refresh the heart with Ioy vnspeakeable and glorious 1. Pet. 1.8 A fifth difference of the good Thoughts of the Hypocrite and sincere Christian is in regard of the seasonablenesse of them The sincere heart as it hath it Thoughts fixed on the best Obiect Namely the glorie of God and it owne
saluation and such meanes as may further the same so doth it wisely entertaine such occasions as either way fall out to further it enoying of it desired end And to this purpose are the holy Thoughts suited and sorted accordingly If the Lord turne away his face the thoughts of griefe astonishment if he smile and returne in libertie and coÌ„passion then our thoughts are striuing to bee thankefull vnto our God As it fares well or ill with spirituall occurrents either in particular to our selues or in generall to the Church of God so are the thoughts of feeling meÌ„bers sorted answerably Especially seeing the Lord hath offered one Occasion aboue all the rest to try the right swaying and pitch of our Thoughts Namely his holy Sabboath therefore this will proue a maine triall of the Sincerity of our thoughts â—hat wee can prepare them to entertaine the spirituall Occasions thereof Fixe theÌ„ constanâ—ly separate them thereupon and retaine in them a longing hungring after the next Sâ—baoth approaching as if yet we had not our fill of those heauenly dainties as if wee would redeeme the time and store vp against the day of reckoning And thus ought it to be with the children of God thus in some measure it falls out But it is otherwise with the hypocrites Howsoeuer diuersitie of earthly occasions may distract and alter his thoughts yet is this onely in regard of the crossing of his temporall happinesse not in that hâ—â—â—â—â—e it future happinesse is intended hereby Let Prophanesse be countenanced or sincerity cherished he takes no thought so he may sleepe in a whole skinne and keepe entire his worldly comforts this is that which giues life to his thoughts if this doe fayle his thoughts are heavy dumpish and desperate Well may hee conforme and confort with the times in his outward gestures wordes and actions but ordinarily his thoughts admit no change saue onely so farre as his priuate temporall felicitie is endangered by publique iudgements or enlarged by showres of mercy and blessings from heauâ—n 5 A sixt â—â—â—fference betweene the Thoughts of the sincere hearts and formall hypocrite appeares by his skill and dexteritie in ruling by that holy wisedome and Godly iealousie in watching ouer them 1 Wee may obserue euen in the vnsanctified hart some watching ouer wordes and actions because these are obuious to the World and respect credite but for Inward thoughts these are neglected vpon pretence of their Liberty or in regard of the difficulty and impossibility of ordering them being so diuers suddaine innumerable c. 2 If any regard bee had herein it is onely of such as tend to prouoke to some monstruous sinnes eyther abhorrent ro Nature as not being accustomed thereto or tending to some disgrace and danger in the World or some great horrour of conscience 3 Yea happely vpon Experience in regard of present imployments he may gaine some masterie ouer thoughts of heauinesse or melaÌ„choly ouer thoghts of rage reuenge so to maintaine the credite of his ciuill honesty to prosecute his present occasions more chearefully and so enioy more securely his Idoll of worldly happinesse but for a Generall and Speciall Watch ouer all his thoughts such as hinder and interrupt spirituall duties such as prouoke to the enioying of his beloued sin such as tend to an inward familiarity with God these things as he makes no conscience of or desires to bee soothed in so for the Thoughts that concerne ech particular hee easily giues liberty to himselfe Eyther resting in the outward Worke and forme of holy duties neuer regarding or beeing troubled with such inward thoughts as doe tend to make him spirituall therein or labouring to smother dead such thougâ—â—â— as any way crosse his darling sinne or not at all being acquainted with any inward familiarity with God in meditation priuate prayer c. hee esteemes all such thoughts no better then Tentations that moue and call vpon him thereunto 4 And if so bee that he bee touched with troubled thoughts tending to bring him to Repentance these also hee esteemes as fittes of Melancholy tending to disquiet his carnall peace and so reiects them as tentations Thus is it with a naughtie heart in the ordering of his Thoughts for Heauenly things 5 Onely for such worldly occasion â—â— as tend to the managing and enioying of present happinesse as his thoughts are vsually and indeed onely hereupon so hath hee here soâ—â— wisedom to order and dispose of them to their seuerall occasions not that he may represse subdue the insatiablenesse of them but rather that by his politicke disposing of them to their seuerall occasions he may better enlarge them with more contentment and profit for the more free enioying of earthly happinesse 6 And so though hee should generally suppresse and smother all subordinate Thoughts tending any way to the satisfyingâ— of the Flesh yet herein is his deceit that hee intends onely the curbing of some present for the enioying of the maine Idoll of pleasure or profite which hee aymes at that his thoughts being now restrained in a lesser euill hee may haue more liberty to prosecute his darling sin and so when he hath attayned his desire then the former watch is discharged seuen worse Spirits enter in Liberty is now graunted to all loosenesse and euilnesse of Thoughts 7 Or if hee bee disappointed of his hope and crossed in his maine desire yet here is his comfort to enlarge his Thoughts therein to please himselfe thereby that his mind was as good though hee cannot enioy it Hee is rich in thought though hee cannot bee otherwise It doth him good that he can still thinke thereon This giues him hope that yet hee shall preuaile or this will please him that hee can euen thinke enuiously and disdainefully of others that haue attayned what hee hath missed 8 May we not obserue it ordinary with wicked men that though they are out of date concerning the act of some euill yet in regard of the insatiable desire of their hearts it is a maine comfort to thinke of pleasures past and so to retaine in the mind a speculatiue Idea of them and thereby to renew a spirituall practise euen of former sinnes 9 Thus it fareth with the wicked in the ordering of their Thoughts Generally wee shall finde this That their maine practise is to curbe and extinguish by all meanes all good and holy Thoughts But to giue rhe bridle by all occasions to vaine and wicked imaginations As for the Regenerate It is otherwise with him As his hart is setled vpon God and the things of a better life so are all his thoughtes intended and purposed thereunto And hee vseth all holy meanes to nourish these holy Thoughts by Prayer Meditation Hearing and Reading the Word And hee auoydeth carefully all meanes which may interrupt or diuert the same as idlenesse ill Company wicked obiects wandering of his senses discontent 4 If euill thoughts are raised vp by Natures corruption or
the senses 4 Or they proceed from Sathan â—â—mediaâ—â—ly casting in fearefull and blasphemous thoughts or mediately ioyning with inward corruption and outward obiects or both and so quickning enlarging yea strengthning those inward euill thoughts and multiplying vpon them others more euill and desperate And these are more especially the Occasions of them in regard of our selues 1 Eyther wee are not watchful ouer our hearts do not guard and fence them but let them runne after the eye and other seâ—ses and so through those carnall windowes occasions are offered and euill motions presented 2 Or wee are carelesse and negligent in the meditation of good things and not allotting set times therunto not preparing our hearts to conferre familiarly with our God and so wee are whipt to his duety with euill thoughts 3 Or wee are growne formall in the matter of religion resting in the fashion and custome thereof suffering our hearts to runne after our couetousnesse Ezech. 33.31.32 and so wee are iustly confounded in our formality with variety of euill thoughts 4 Or else wee take not notice of Original corruption but rather measure our Estate by actual and outward sinnes and so wee are pestered with euill Thoughts eyther to conuince thereof or to draw vs to inwarde sinceritie 5 Or wee stand vpon it rather to doe thinges in the sight of men then in the presence of the Almightie and so wee are confounded with sense of inward corruption 6 Or wee haue neglected good and holy motions and thoughts and therefore wee are giuen vp to be buffeted with euill Imaginations and yet to set light by them Of the diuers kindes of euill Thoughts and the occasions of them Our Thoughts are different eyther according to the infinite variety of obiects from without occasioning them Or from the insatiable fountaine of corruption within breaking out dayly to innumerable and these different According eyther to complexions or callings or Company or condition outward or custom and habite of life c. Or from the vnquenchable malice of Sathan eyther stirring vp naturall corruption or forcing nature by iniecting of violent darts of venemous blasphemous thoughts So that to determine of each diuersitie were infinite and impossible Onely my purpose is to touch such diuersity of Thoughts as are most dangerous and obuious to the Saints that so we may learn to resist and subdue the same And these are according eyther to those three maine obiects ordinary in the World as the Lust of the â—ye occasioned from the eie receyuing wanton and alluring obiects to prouoke Lust And 2. the Lust of the Flesh desiring and affecting riches and meanes for the furtherance of carnall pleasures and delights And 3. The Pride of Life honour and greatnesse to countenance sinne to make it our happinesse to flatter vs therein because we prosper c. Or according to the two generall Conditions which men in the World are subiect vnto namely Prosperitie and Aduersitie the one whereof is accompanied vsually with Blasphemous and atheistical thoughts The other with Melancholike and desperate Thoughts Truely they agree all in this that they are deceitfull to our selues and others Generall Rules concerning euill Thoughts both for the discerning and suppressing of them 1 That what sin we are most accustomed to the Thought thereof will bee sure most to disturbe vs and that in the morning at our first rising principally to preuent al good motions to prouoke to continuance in sinne 2 That when wee are about to doe most good we shall bee sure to bee preuented or interrupted with vilest thoughts 3 That wee must at no hand giue way to euill Thoughts nor to suffer them to dwell vpon the heart or vpon any obiect lest they draw to consent and so to action of sinne 4 That in reiecting euill Thoughts wee propound a contrary obiect and so diuert the thought thereupon and so wee shall graciously subdue the same 5. That wee entertaine the very first motions to euill not without some horror and trembling so shall we be gratiously preuented of the tickling of the flesh by these thoughts and so consent and action wisely preuented 6. That though euill Thoughts in themselues to the wicked are sinnes euen without consent yet to the godly through Gods mercies they are not imputed so wee do not consent and approue of them Rom. 7.15.16.17 c. 7. That man iudgeth the heart and thoughts by the workes but God iudgeth the workes by the heart first hee accepts Caine and then his sacrifice And therefore aboue all wee should watch our Thoughts Preseruatiues against euill Thoughts Some are extraordinary As that it pleases God ofttimes because wee haue entertained thoughts of euill and so are likely to fall to the Act of them because the committing hereof might be a reproach to his Name To leaue vs to bee touched in our Names by men that so the euill report may preuent the euill deed and preserue the Name of God vntainted thereby Nay it fals out that to heale inward lusts and ordinarie euill thoughts it pleaseth God oft times to leaue vs to be buffeted by Sathan with horrible feareful thoughts of blasphemy to awake vs out of security to call vs to a deeper humiliation and so to draw vs neerer into Gods presencc to be more famâ—liar with him and so to replenish our mindes with more heauenly thoughts 3. Yea oft times our best and holyest actions as they cannot bee without so it pleaseth God in his wisedome that they shall be accompanyed with wandering thoughts vsually somtimes with blasphemous ouerioyous iniections both to discouer our imperfection and to humble vs vnder his mightie hand as also to prouoke vs dayly to hunger after Christ and so â—n him to hasten to perfection as hereby preuenting vs of such as are more dangerous namely thoughts of Pride Merite c. which may rob God of his Glory and so hinder our proceeding in grace Rules herein are That seeing secret things belong vnto God but that which is reuealed to vs and our children Therefore howsoeuer God in his infinite wisedome may sometimes worke extraordinarily as bringing light out of darkenesse to reserue the glory of his mercies entirely to himselfe Yet seeing we haue a sure Rule and an ordinary way to walke by and in we may so make vse onely of these extraordinary wayes of God as to bee humbled thereby in giuing God the glory of his wonderfull wisedome and mercy not at any hand to presume vpon this experience to giue way vnto Sathan or our owne proude heart either to trie such conclusions with God as if because the Lord in mercy turne about such euils to our good therefore we may purposely do euill that good may come thereof wee may giue way to our vaine thoughts cherish blasphemous imaginations puffe vp our hearts with vnseasonable ioy But rather herein walke wee by the coÌ„mon Rule of setling our hearts in the presence of God purging them of all known
others And if they thinke ill they cannot doe otherwise they must be borne withall they doe no body any hurt c. But the godly esteeme euill thoughtes naturall and good thoughtes free If they thinke euill this they are sure of nature yeeldes no better milke but if they thinke well this is a free gift of God It argues a heart set at liberty by the mercy of God 2 The godly esteeme euill thoughts as naturall so damnable are more troubled with them then outward euils as beeing the fountaine and occasions of all sinne They differ in their entertainement as with the wicked they are eyther made no reckoning of because so ordinary As they suite with the beloued sin so they are more welcome and fedde on as the chiefe refreshing of the mind that though it cannot doe ill yet herein it prides it selfe that it can thinke thereof that it can wish oportunitie and ability thereunto as wee see in wicked old folks in beggers they can thinke euill though they dare not doe it It doeth them good to thinke of it though now they are past date c But in the Godly it is otherwise An euill thought ariseth not in the heart but the heart presently riseth against it as against the enemie to it peace yea she makes out against it presently by Prayer and humiliation by changing the copie to a contrary good though and so by an after watchfulnesse against the same especially whereas not onely in the day but in the night also the mind as it alwayes is in action so is exercised as well with euill as it is with good Thoughts wee may now obserue this difference herein betweene the hypocrite and true Nathaniel that whatsoeuer euill thoughts and effects thereof are incident to the night these are if not for the present iudged and disclaymed yet by Gods blessed spirit they are called to remembrance in the morning or vpon some such like occasions in the day and so seasonably reproued by the Spirite that knoweth the heart and labours to purge it from all secret euills and so the conscience maintains peace inwardly with God and so thereby gains more fruit and spirituall rest hereafter but with the hypocrite it is not so this nightly thoughts giue occasions to attempt such wickednes in the day which the night hath seemed to depriue him of Mich. 2.1.2 or else at the best they passe away as dreames without vse and profit Thirdly they differ in their Qualitie as that howsoeuer the Saints before their calling are subiect to all sorts of euill thoughts yet after their calling they are onely or especially subiect to such as concerne their calling such as oppose the same such as concerne their aberrations therein as of hypocrisie distrust World-lines wheÌ„ as the wicked are vsually subiect to such euill thoughts as concerne their Nature Constitution Education condition of life company c. God is not in all their thoughts Psal 10.4 5. Little or no thinking haue they of the life to come or such happinesse as concerns the same much lesse of their end or preparation thereto vnlesse they bee forced vpon them eyther by the word or some sicknesse or losse or such like But the special difference is in regard of the issue and effects thereof as that euill thoughts in the godly breed humiliation feare watchfulnesse examining of theyr hearts iudgeing of themselues Prayer longing after Heauen c. But in the wicked they breede presumption as if they were free and inuincible and hereby hypocrisie securitiy and prophanenesse and all disordinate Atheisme and impietie all deboshnes in the conuersation c. CHAP. VIII Of blasphemous Thoughts what they are THese are such as concerne the Nature and Properties of God of the Mesâ—ias his Nature and offices of the holy Ghost and his worke of the Truth of the word c. Whence they come And they either arise from that root of Infidelitie and Atheisme naturally setled in vs. Or else they are cast in by Sathan enuying our knowledge and loue of God and thereby seeking to distract and discourage vs in our profession and proceeding therein Or they proceed from our customary and carnall worship of God whereupon it commeth to passe that hauing made a reall Idoll of God by counterfeit worship no maruailâ— if wee bee fcourged with such blasphemous Thoughts as if there were no such thing in it selfe and because so farre as lies in vs wee haue made him no better vnto vs by our deceitfull worship The differences of them Wee shall discerne them to arise from naturall corruption by these Markes First in respect of the persons that are troubled with them Which are either Nouices in Christ ignorant for the most part of heauenly Mysteries vnexperienced in the power of sanctification and such vsually are troubled with the tentations of blasphemy to pusle and stagger them in the grounds of their faith and so to hinder them for going forward in grace Or else they are well growne Christians and so hereby being subiect to spirituall Pride and so to rob God of his glory are therefore also humbled with such terrible thoughts to make them the more sober in their vnderstanding to preuent curious searching exspectation of reuelations and such effects as follow thereupon or else through inward testimonies of ioy they are growne secure and so are awakened vsually with such horrible thoughts Or they fall to prie into sublime and sacred mysteries so farre and to are left to such Tentations Or they are decayed and so decline from their first loue and so are rouzed vp and set vpon by such horrible thoughts to put them to their Triall and so recouer them againe Or in their failings they are plunged into suddaine Thoughts of Despayre and these vsually are seconded with such blasphemous Thoughts as to holde them therein by Sathans Policie so indeed by the mercy of God to put them to try their hold in God so to liue by faith without feeling and so in the end to recouer Feeling againe Ann so also we may discerne these Tentations to arise from Natures corruption by such occasions as are incident to Gods children For Eyther it pleaseth God to shine vnto his children with extraordinary comforts and inward ioyes which Sathan seeking to turne as occasions to the Flesh and to set vp thereby temporall happinesse It therefore pleaseth God to leaue vs to be buffeted with such fearefull Thoughts that so wee may trie our holde in God whether we loue him better then these comforts that we may waite vpon him in the want of comfort and bee prouoked truly to faint after eternall comforts And so as it pleaseth God somtimes to giue vnto his Church outward rest because it is Natures corruption to build tabernacles here to measure God by outward prosperity as if hee onely were knowne herein therefore herein follow these Tentations of Atheisme and Blasphemie to drawe vs to an higher conceit of the Deity to measure
by inward graces not by common blessings nay to measure him by himselfe so farre as possibly wee may and not by his gifts Moreouer because the Saints are subiect to conceit sufficiency of Grace to set vp their rest therein to admire the gift and not the giuer to tye the Giuer to the gift and to tye the gift to our abilitie in employing and vsage thereof and not to the entent of the giuer by which it commeth to passe that wee fayle eyther in the right vse of the Gift or end thereof Hence follow these Tentations of Blasphemie when the Lord is thus stinted by his gifts while wee make him a God no farther then wee see him wee are easilie drawne to thinke there is no God Especiallie when either for our securitie or carnall liuing by sense it pleaseth our God to strippe vs of his gifts not onelie outwarde by casting vs into great troubles but euen inwarde too to our seâ—se by leauing vs to some grieuous sinn or withdrawing his face from vs so that Wee see not your signes Is it any maruaile if now such a case of desertion breed thoughts of Atheisme and Blasphemie as if God had forsaken vs and therefore curse God and die Hath God forgotten to bee mercifull therefore surely hee hath forgot himselfe The foole sayth in his heart There is no God the weake Christian saith in his folly I haue washed my hands in vaine I haue built vpoÌ„ a shadow I haue laid my foundatioÌ„ in the sands The wicked say Where is now their God and the poore soule that seekes him now doubts whether hiâ— word be true whether there bee any such sauing power or no. And so wheras we prophane holy duties doing theÌ„ oftentimes and without power and feeling can it be otherwise but that now wee should be assaulted with such prophane and feareful thoughts that there is no God no saluation seeing our worship is formall senselesse c. And if it fall out that whom we professe with our mouth wee deny in our workes is it not a maine occasion of this Tentation that there is no God else would hee keepe vs from such fearefull fals make vs conformable to him And are there not some such occasions incident truely many which may occasion these Blasphemous thoughts yea certainely and that many wayes For either it may please God vpon an ouerualuing of his graces in vs or our selues for them to leaue vs to discontent because wee are not respected accordinglie and so to giue vs vp to rash iudging and censuring of others that haue not attained our measure will not bee squared by our Line and so wee fall to stumble at coÌ„mon corruptions and thereby proceed to separation vpon a vaine conceite of generall pollution As this is a chalenging of Gods wisedome in leauing corruptions in the Church a disanulling of Gods power as if bee were not able to keepe his vndefiled in the midst of a wicked Generation nay a presumptuous encroaching vpon that perfection which this life cannot affoorde and so a wilfull disturbance and ouerthrow of that Peace and order which the Lord hath by his constant Prouidence set in his Church Is it not therefore iust with God to humble vs with these blasphemouâ— Thoughts euen to proceede to censure and determine who are elect as if it could certainely be discerned by visible marks to grow to a flat condemnation of all such as iumpe not with our dreames as prophane vngodlie reprobate so from iudging of men euen to proceede to iudge and censure God himselfe as not wise to order his Churches and thereby to be given vp to opeÌ„ blasphemies euen to assume the power nay 〈◊〉 very nature of God as Hacket others haue done and so by separation from the Saints to fall to vtter separation from God by Arianisme Libertinisme Hath not this bene the issue of Smith Browne and others Especially seeing together with this conceipt of singularity there is vsually conioyned irregularity and transcendency aboue all that is called God vpon pretence of Christian Libertie despising gouernement as being an enemy to Christs kingdome an hinderance to the Gospell c. Is it not iust with God that they which will not obey man shall not euen acknowledge God Thus is it with that man of sin at this day hee makes a footestoole of Princes and therfore makes no better then a Fable of Christ he deuoures his God and kils his King And so euen thus it is with all heretickes and schismatickes their beginnings haue bene pride their proceedings singularitie and separation froÌ„ men Stand apart come not neare vs wee are more holy then others their endes haue beene Atheisme and departing from the liuing God to serue maine and capitâ—ll heresie Heb. 3.12.13 Heb. 10.24 2 Tim. 3.8 c. 2. â—et 2.10 And compared with ver 18.19 Iud. 8. compared with 11.16 And so to despaire and thereby to fearefull vengeance Thus may wee discerne these blasphemous thoughts to proceede from Natures corruption Remedy And thus we are to deale with them first 1 Discerne wee the occasions of them as before 2 We are not to dispute with these blasphemous thoughts lest reason breede Atheisme But vpon the very first apprehension of theÌ„ wee are to abhorre and disdaine them by prayer and repentance c. 3 And yet examine wee wisely the cause of them and discerning it particularly labour wee to reforme or remoue the same that so we may preuent the assault of future thoughts and sanctifie those that are past to our good 4 Labouring to free our hearts of that guiltinesse of our thoughts by a dayly application of the merit of Christ that so Sathan may not take aduantage thereby either to fasten such desperate tentations vpon vs or else not to plunge into horror and distraction thereby 5 And striuing to purge our hearts of that pollution of sinne which cleaues vnto them by the blood of Christ that so the fountaine of our corrupt nature being cleared it may lesse intice Sathan to grow vpon vs with such fearefull tentations or at least may be more powerfull to resist the same And so labour we to grow in knowledge and soundnesse of iudgement concer-cerning the truth of God that Sathan may lesse pusle and distract vs with any blasphemous thoughts tending to chalenge and peruert the same that so not sticking in the beginning of Christ but growing on to comprehend the height and depth and breadth and length of the loue of Christ our hearts may be so rauished and taken vp therby as that there may be no entrance or entertainement of such desperate imaginations To this ende make wee coÌ„fidence in all things as we know and take we heede of customarines hypocrisie in the doing thereof doing al things out of a sound iudgment and power of affections as in the presence of God to his glory so shall we preuent these tentations of Atheisme and blasphemie and speedily repell them Being wise with
sobriety both in our knowledge that we affect not high Mysteries and presume to looke into the Arke and such secrets as belong onely to God as to know how long wee shal liue when the day of iudgement shall be for these are occasions of these blasphemous Thoughts But especially be we carefull in the practise of Godlinesse neither to affect siâ—gularitie and fall to separation neither to presume aboue our callings in arrogating what belongs to the Magistrate or Minister for these haue bene occasions of blasphemous Thoughts and errors euen to question the Truth of the Church The maine grounds hf Religion and so from Brownisme to fall to Anabaptisme and so to Arrianisme and so to Atheisme We shall perceiue them to bee cast in by Sathan by these tokens By the manner 1 If they come suddenly and violently not without some impression of terror to the flesh 2 And that they last not long of themselnes vnlesse they fasten vpon naturall corruption and so receiue fuell from the same for their further maintenance If they be strong and extraordinary either exceeding the compasse of our knowledge as tending to broach some new and fearefull conceit in vs of God Religion c. or leading vs beyond the compasse of sobrietie of Religion contrary to what wee haue receiued and is warrantable by the word tending to bring in all confusion of the power of godlinesse 3 By their entertainement That the holy heart entertaines not so much as parlie with them but presently abhorring the very sent of them reiects them with al trembling detestatioÌ„ yet a wicked heart howsoeuer at the first it be affected with horror in regard of Sathans extraordinary power and shewes yet being naturally enthralled to Sathan and so ready to bee led captiue by him at his will is either easily pacified by the consent and sway of it corruption and Sathans colours deceiuing enticing therto and so with greedinesse embraceth the same or else though with some reluctation of naturall light is by the power of Sathan yet not vnwillingly drawne to the same Especially when wee are about to do theÌ„ most good and so are most intentiue serious therein our minds being earnestly set thereupon and the spirit helping vs with speciall power if now such thoughts flye in suddenly vpon our hearts these now we conceiue to be Sathans iniections intending thereby to interrupt and coole our most feruent affetions and so if it may be to break off the action or confound vs therein Lastly wheras we may oftimes fall into strange distempers by reason of some feauer or strange accident affecting the bodie and disenabling the faculties thereof yea many times promising and discouering the same that they are not able to acquite their function aright Is not this now Sathans time to cast in such blasphemous thoughts if not altogether to confound vs yea by our strong distempers to stumble others that they may take offence at religion yea by this means to cause the name of God to bee blasphemed And whereas it falls out that the dearest of Gods children are oftentimes wounded in Spirit and so also disquieted in their inward powers that they fâ—l to distrust of the goodnesse of God and conceiue him to be their enemies Is it not â—ow Sathans policie to foist in vpon the heart such blasphemous thoughts and so feareful speeches concerning the prouidence of God his Word and that so hee may therby sink vs deeper in despayre as conceiuing them to bee our owne that the power of God may appeare more liuely in sustaining vs in these desertions that his mercy may shine more clearely in our deliuerance that Sathan may bee more confounded in his policies and the Saints by our example may bee euen iudged to waite vpon the Lord in the issues of death Causes of these iniected thoughts by Satan Eyther we haue stoode more vpon the outwarde forme of Religion and bodily performance thereof then vpoÌ„ the inward strain of the heart and ordering the inward thoughts Or else we haue reiected or grieued the spirit of God and therefore wee are assalted with these blasphemies against the blessed Spirit Or else we haue sought for helpe of Sathan in the times of our ignorance c. therefore now wee are assaulted with blasphemous thoughts concerning God because wee haue forsaken him in the needfull time that so wee might not now seeke to him to repentance Certainely Pride of hart exalting our selues aboue what is meete eyther in searching after thinges conuenient or in conceit of profession or in our calling is a iust cause why we should bee left to those fearefull buffetings or wee are pestered with multitude of wonted thoughts and are carelesse of them and therfore it pleaseth God to leaue vs to bee buffeted by Satan with such terrible thoughts that so wee may haue more conscience of our ordinarie thoughtes keepe a better watch of them Especially if we grow to conceit that thought is free and so wee may thinke and delight in sinne because God is a spirit and will bee worshipped in spirit If now by this position we shut God out of our hearts wil not the Lord leaue the heart to bee smitten by Sathan with these blasphemous thoughts that so wee may herein see our folly in the other And whereas by giuing way to thoughts of sinne we are easily drawne to the act thereof which might giue occasion to blaspheme Gods name therefore now wee may expect such blasphemous thoughts to curbe the other readie to breake out to act that so sinne being preuented Gods holy name may be preserued Of the dangerous issues of these blasphemous thoughts And that first in the Mind As that 1 They produce doubtings of the Truth of God and his attributes and offices and so shake the verie foundations and thereby procure the ouerthrow both of all sound knowledge as also al conscionable practise of Religion 2 Are occasions of fearefull terrors woundings of the conscience 3 And so proceed either to horrible despayre and renouncing of saluation 4 Or else produce fearefull Lunacies and distraction of the mind as a iust punishment of such horrible blasphemy and hellish conceits of the glorious God 5 Or else they breake out into open Atheisme and mocking of God 6 And so are occasions that wee shall bee giuen vp to all horrible blasphemy of the Tongue and all desperate impietie and filthinesse of conuersation to the offence of others 7 Yea vsually their end is damnable heresie broaching of strange and fearefull conclusions to the poysoning and seducing or at least to the most grieuous disturbancie of the whole Church of Christ 8 And so proceede to open combustions and deuouring of each other for the remembraunce thereof Secondly to the Body As 1 Causing through distraction of minde and terror thereof not onely wasting and consuming thereof 2 But euen through terror of conscience exposing oftentimes to open violence desperate butchering of our selues The iust Lord not
to bee begonne if the partie bee capable thereof with spirituall Remedies to discouer the ground namely Naturall corruption and to find out the particular sin which may cause the same and so rectifie and settle the mind that it may bee capable of the bodily cure and better able to make vse therof And wheÌ„ the bodily cure is well proceeded in for I take it almost impossible thoroughly to rid this humour that it may not trouble at all especially in Students and olde Folkes and such are giuen to contemplation Then the minde is to bee further dealt with for resolution and vprightnesse that so it may still keepe the Masterie ouer the humour and turne it to the best But my principall intent herein is to minister cure to the mind And this is to bee disposed according to the diuers causes of it arising and temper thereof and also according to the true iudgement of melancholike Thoughts Concerning the Causes these are first the corruption and constitution enclining to and encreasing the same Which effecting eyther a dimmenesse of the Spirits according to the earthie qualitie thereof as it is naturall or producing an ouermuch quicknes and operation of them as it proceedeth from adust choler breeding flatulent and fiery spirits doth so produce a double effect 1 Of Idlenesse or besotting the Spirites and so making them vnfitte for actiue occasions 2 Of high and strange speculations and so attempts accordingly as proceeding from those inflamed vapours effecting the same by which wee may wisely discerne how to apply the remedie As to Thoughts proceeding of naturall Melancholy and so effecting dulnes and producing Idlenesse Here 1. a sette calling is necessary such as may stirre vp the spirites by exerciâ—ing the body wâ—â—â— labour to qâ—icken the dulnes of the humour and huÌ„ble the mind also with this bodily exercise that so it may not giue way to such idle thoughts But specially labour for a generall calling namelie to bee found in Christ and made partaker of his holinesse so shall the grace of God quicken natures dulnesse and fitte this drowsie humour to more heauenly medication as withdrawing from the loue and delight in earthly things and affecting rest and retirednes from the world And so bee wee carefull to nourish maintaine the euidence of the Spirite concerning particular saluation and this shal reuiue quicken vs to any holy and ciuill occasion To this end well gratiously further a dayly viewing of the heart and so refreshing the same by dayly renued repentance that it may bee still a foote in the constant worship of God And here also more free vse of our Christian liberty in diet musicke recreation will not bee amisse so that still wee watch ouer our selues therein not making it a toyle and so a trade thereby a snare to entangle the heart with the loue therof lest thereby it proue an occasion to wound the conscience and so produce vexation and despayre And so the true vse of society shall much further this cure not so much to driue away Melancholy as by conference and compâ—ring each others estates together to quicken and stir vp one anothet to holy duties of loue and examine each other therein Thus of the cure of such thoughts as grow from naturall melancholy As for such as arise from accidentall melancholy when adust choler causeth flatulent vapours to ascend into the heart and braine so inflame the same and thereby breede presumptions and desperate thoughts these may be remedied thus First the minde must be perswaded that these are but erroneous and false conceites and therefore not to measure our estates by them 2 Physicke hereupon being vsed to purge the humour and preserue the parts affected from obstruction and inflammation The minde againe must be taken in hand and first to bee brought to a liuely sense of sinne euen of particular sinnes which may cause such fearefull distractions that so being brought to sound repentance it may renue it peace with God in the merite of Christ Peace beeing restored care must bee taken to preserue it by labouring soundnes of iudgement and tendernesse of conscience in all our wayes By diligence in our particular Callings and continuall watchfulnesse ouer our hearts and by dayly viewing the heart by the word and keeping our selues close thereunto labouring to confirme the weake and rayse vp such as are fallen and still preparing for the comming of Christ Cautions herein seruing for the triall of the Remedie Whereas it is the pollicie of Sathan to impute whatsoeuer Thoughts tending to reformation to Melancholy as implying thereby the minde to be deceiued in the true iudgement of things because that which is perswaded to vs is so contrary to naturall light wisedom that so hee may hold vs in our old Byas Therefore here wee must bee warie in discerning of things that differ As first Betweene such Thoughts as necessarily proceed from Melancholy and such as are imputed thereto Namely That Thoughts of Melancholy as they are sudden and violent so many times they are vnseasonable and exorbitant Yea for the most part vaine and idle without sound ground yea contrary to common reason and religion and yet obstinate and refractorie impatient of cure very difficult to bee remedied 1 But holy Thoughts concerning sanctification arise from the true ground the word of God and by it are subdued to deliberation for the wise disceâ—ning of them so by the assistance of the spirit find comfortable entertainment and so are profitably brought into practise 2 All euill thoughts proceed narurally from the corrupt fountain of our harts therfore at no hand are to be imputed to Melancholy this may further them and their dwelling on our hearts but the ground of them is our cursed nature led captiue by Sathan at his will and so breaking out into all sorts of wicked imaginations 3 All good Thoughts arise from the motion of the spirit in the regenerate and so in no case may bee imputed to Melancholy wel may they bee checked in regard of the dulnesse of the humor but if the person bee sanctified this dulnesse of the humour may proue a meane to deliberate of them that so we may determine the fitnes thereof and so to retain them more constantly and the accidentall quicknesse of the humour if it proceede from adust choler may be a means to put them more speedily in execution and to eleuate the minde to the highest obiect and end of them So that if we can be more slow to euill and nimble to good more retired from the world and familiar with God more seruiceable to the Church lesse respect our selues in regard of the flesh if we can bee more patient iâ— troubles more fearefull of offending our God more iealous of our selues in regard of cleauing corruption and more confident on our God in resting on his faithfulnesse so turning the effects of naturall melancholy to bee spurres vnto grace beeing more sorrowfull for sin
pleasures and are full fraught with cogitations desires thereof 10 And if wee doe obserue that cōmon condition of ordinary Proselites that eyther they worshippe they know not what through the wilfull ignorance that is in them or else through pride and curiosity they are still to seek how to worship God each day and example prouing an occasion to change their iudgements in the mater or maner of diuine worship at the least and that because hereby they would still take some occasion of carnall liberty as imagining they are not bound in obedience to what they are not resolued of and so they will neuer bee resolued how to serue God that they may not serue him at all as this necessarily occasioneth much staggering in what they doe so by reason of this staggering in their minds how can they chuse but be pestered with multitudes of wandring and disturbing thoughts of Feare of themselues iudging of others c. 11 Hereunto furthers that manner of Preaching in these dayes among some suiting by the diuine iustice with the common ayme of the baser people Which being onely to retayne the credite and forme of Religion to deny the power thereof to rest in what may giue contentment to the flesh reiecting that which may abase the same and therefore willing to grace and countenance what may sort therewith hating those that rebuke in the Gate and aduancing such as crye peace eyther by not medling with sinne at all or else by making a mock of it with their politicke and carnall glancings at the same Is it any maruell if now in steade of powerfull teaching they are fitted with the enticing wordes of mans wisedome eyther with such matter as may bee mysticall and profound exceeding to their capacities or with such as may nourish sinne by it colde reproofe thereof And doth not this proue a means to nourish vaine Thoughts eyther that it is not the word of God or that the Lord is like vnto them That Preaching is but policie c. 12 Especially that which encreaseth and confirmeth these vaine and wandring Thoughts in diuine worshippe Is our customarie and carnall keeping of the Sabboth Wherein seeing the Lord requireth the whole and entire concurrence of the whole man of his Thoughts wholy to delight in him of his Wordes to speake altogether of heauenly things of his actions sutable thereunto the Naturall man beeing not able to conceiue this spirituall worshippe or if he doe yet thinking it impossible or vnreasonable to bee so restrayned measuring the worshipppe of God by the acceptance of man who sees and regards the appearance not the hart doth therefore content himselfe with bodily seruice willingly giues way to the vanity of the mind and so the bridle is let loose to its own corruption and Sathan fostering the same by furthering variety of obiects hereunto and casting moreouer into the heart multitudes of carnall and prophane Thoughts Is it any maruell if the like liberty be taken in other dayes at other times that the heart in the performance of them may roue and wander after vanitie 13 And hereunto further the false conceit of that Liberty which the Lord hath giuen as to follow out owne affayres on the sixe dayes Wherein seeing we presume that wee now are exempted from seruing of God or else that wee may serue him onely so farre as that our owne times must bee first serued wee must serue him for our owne sakes and not for his glory As this hath proued an occasion to the most to renounce altogether the worshippe of God on the other dayes as if now they had no leasure they should wrong themselues and disobey Gods will so if any such duties bee performed yet the conceit of this libertie for the world so cuttalls and subiects them to any worldly occasions as that it is no maruell that as they are begun vpon such groūds rather that wee may prosper in the world then God may bee honoured so they are suited with carnall matter as rather for thinges of this life then those of a better and so they are performed in carnall manner with worldly Thoughts carnall affections and so haue no better then a carnall issue God may giue vs our desire and yet send leannesse into our soules Psal 1. to 15. Wee may haue our reward in this life profite pleasure credit c. Math. 7.8 God will not bee beholding to vs for his seruice but giues vs our wages in hand but as for the things of a better life as wee doe not principally seeke them nay do but conceit them for our present vse so no meruayle if wee misse of thē in the end as hauing our portion in this life 14 And doth not the conceit of our Abilitie to serue God of our selues a thing incident to euery naturall man to thinke hee is man good enough to doe God seruice of his owne libertie and power and that rather God is beholding to him for his seruice then hee any whit indebted to God for the same doth not this conceit I say iustly prouoke the Lord to leaue vs to our owne counsels that in his worship our hearts being puffed vp with conceits of their worth shall be iustly confounded therin by these carnall imaginations and ends which ayme at no better then this life which sauour onely or principally of earthly things euen when they are worshipping the God of heauen 15 And doth not that conceit of Merite which bewitcheth vsually the naturall man vpon the former false ground of his ability to worship God doth not this I say robbe God of his glory and Christ of his merite and so prouoke the Lord to leaue vs to such carnall and bodily seruice thoughts therevnto that so wee may bee confounded in our confidence and reape the whirlewinde of mens prayses and worldly contentment while we sow the winde of our owne prowd and vaine glorious hearts 16 Lastly whereas the worship of God being spirituall is therefore principally performed with the heart affections and so with the outward man onely furthethering thereto and expressing the same Hereupon many conceiuing that bodyly seruice profiteth nothing as indeede it doth not of it selfe nay rather that the letter killeth or at least wise hindereth our spirituall worship haue therefore growne to strange conclusions and practise as that the word is too scant a rule for holinesse or too base a string to tune the same That the seruice of the bodie is either altogether needlesse or combersome in the worship of God who must bee worshipped in the spirit and so haue vanished into fearefull courses of singularitie and separation Of singularitie as fancying to themselues strange dreames reuelations in steade of the word or adding their owne inuentions and fancies to supply the same And so of separation as forsaking the societie that submit to the ordinances of God as Nouices or carnal worshippers as time-seruers and wil worshippers as a prophane people that
they may not wander after vanities and so let in such occasions a◠may diuert and corrupt our serious meditations And yet take wee heere heede of Sathans Policie that while wee labour the conformitie of our outward man to the worshippe of God we grow not curious or superstitious therein tying our selues to such gestures of the body which in priuate are indifferent or else more tampering vpon the one then the other namely the Inuention of the minde lest this proue an occasion to draw the mind to the senses and so to offer vp no better then a carnall worship and for the same iustly to bee buffeted with such like imaginations And therefore as heere wee must be carefull in the worshippe of God to auoyde such vaine pompe and ceremonie which may rather worke vpon the sense then the heart and so to affect it according to the outward obiects So also be wee wise to keepe an holy conformitie with the Congregation therein lest difference of gestures cause distraction in the mind and so oppresse it with vaine affection of singularity scrupulosity c. And therefore as it is vnseemely to pray when others sing to stand when others kneele because the publike actions must bee vniforme as in the matter so in the maner or else wee deface the Communion pretented therein and make a iarre in such a sweet consort and thereby be giuen vp to manifold vaine and wandring thoughts so it is wisedome to submitte our selues to the means vouchsafed though happily wee might haue daintier foode else where lest hereby we seeme to prescribe vnto the Lord and discouer our pride and vnthankefulnes and so be iustly left to such thoughts and extraordinary motions as may scourge vs for the same Lastly wheras the Ordinances of God serued aswel to discouer corruption as to healed the same therefore howsoeuer in performance of holy duties the vanities and aberrations of the heart may bee more discerned through Sathans malice intending hereby to cast vs from the same yet heere the comfort is that what at the first discouers corruption is also able to heale it and therefore let vs waite vpon God therein though wee bee more vile assuring our selues that when wee bee throughly humbled we shall bee so farre healed as that still wee shall loue the Lord that hath smitten vs trust in God thogh he kil vs The Triall of the Remedie And therefore heere is the Tryall that these thoughts are in cure 1 If in holy duties we more particularly discerne them 2 An◠so in regarde of them are confounded in respect of confidence in the worke done as of our selues 3 And yet in obedience to our God shall still submit to his Ordinances 4 Not so much measuring the worth and acceptance thereof by the present successe 5 As still liuing by faith in the Sonne of God perswading our selues that our persons and seruices shall be accepted of our God 6 And so in this assurance shall still draw neere vnto the throne of Grace complaining vnto our God of the vnrulinesse of our hearts and labouring to approue the same in his presence wayting vpon him for the accomplishment of his worke and comforting our selues that hee requires no more then hee giues but will accept according to what wee haue and not according to what wee haue not still plying the Lord in his waies and not being weary of well doing vndoubtedly wee shall reape if wee faint not and for the present shall not lose our labour Wee shall finde our heartes more humbled to meete the Lord more plyable towards him and so more familiar with him so by communion with our blessed God more freedome from these vaine and wandring thoughts So that howsoeuer they may yet glaunce and start vp in our hearts our hearts shall yet more rise against them our cries against them more earnest our affections more enlarged to our God in his worshippe And so though wee do no other good yet if wee can giue ouer with a sound iudging of our selues wee shall not bee iudged of the Lord. And so out of conscience of our vnworthinesse of any meanes much lesse of that which wee finde our selues so much short vnto in inward conformitie wee shall hereby grow more pure and sober in our iudgments concerning the Ordinances of God not stumbling at such smaller supposed failings and corruptions therein arising rather from our abuse then the nature of it in it selfe as if wee might not in regard thereof communicate therewith nor lusting after quailes when wee haue plentie of Manna as distasting the simplicitie and outward seeming basenesse therof or measuring the same by the estimation and entertainement thereof in the world as it is our corruption through desire of noueltie and change to thinke others come better then our owne because indeed we abuse our owne and are not worthy of it But wisely iudging of what is fittest for vs because that may better fit others which is not so conuenient for vs I speake of the manner and also of the matter yea all matter may not bee fit for all sorts at al times We shall be able to discerne between things that differ and so trying all things shall yet hold that which is good not refusing our meate because others do abuse it or it is not so well cooked but in the conscience of our owne vnworthinesse shall be thankefull for what wee haue as knowing it shall bee sufficient till the Lord affoorde more and he will require no more at our hands then according to the measure which he giues And so shall labour to be faithfull in a little husbanding that well which is committed vnto vs and bringing forth fruites answerable thereunto As hereby wee shall finde our minds setled in obedience to our God so we shal finde a gratious returne of this our obedience euen a quieting of the heart in what we doe and setling of our thoughts and affections more intirely thereupon that so wee may reape more profite thereby and be ready to giue vp our account with ioy and not with griefe Surely when I doe remember what stumbling there hath bene in our churches at the matter maner of our worship some measuring it by the vessell and so conceiting the corruptiō thereof others iudging it by the outward habite thereof and so condemning it to be Antichristian and so not to bee communicated with others censuring of it by it estimation successe which beeing not powerfull with the wisest and multitude is therefore reiected because not many seeming wise nor noble do embrace the same Ioh. 7.48 As this is vnto me is a plaine euidence of the truth and power thereof so it is a sufficient satisfaction not to stumble with these stumblers but to hold the truth in sobriety and meekenesse Especially when I consider a double effect of these stūblings The one in those who being giuen vp by the Lord so to stumble that they shall neuer recouer againe haue therfore
licentiousnesse but hereby also concludes that thoughts are free because it hath no touch or remorse of them And herein the Policie of Sathan is notorious Who as by this meanes hee keepes them in desperate impenitency so by plunging them hereby into all excesse of riot as nourishing by this meaÌ„s that roote of bitternesse in their hearts that God sees not it bootes not to feare such Bugbeares hee thereby leadeth them at his pleasure to make vp the measure of sin that so they may bee ouertaken with vnauoydable vengeance Aboue all the Iustice wisedome of God is admirable herein who purposing to take the wise in their own craftinesse doth hereby most righteously accomplish the same euen by catching them in their owne delusion that Thoughts are free For as hereby they regard not to know God who ruleth in their hearts but do labour altogether to cast off this yoake froÌ„ them so doth the righteous Lord giue them vp to their owne conceits that by this conceited libertie of their Thoughts they may be nourished in their damnable Ignorance and denyall of his power and presence and so being deceiued with the outward estimate and forme of Religion among men they may worship the Creature by aduancing their owne Fancies aboue the Lord. And so are iustly giuen vp to a reprobate sense euen to do those things which are not conuenient being filled with all wickednesse and grosse impietie and so ripening and fatting vp thereby themselues vnto the day of slaughter Lastly if we consider the deceitfulnesse of the heart This as it is in his greatest wisedome enmitie against God so it appeares in nothing more then in this deceit of the libertie of Thoughts is in nothing more deceiued then herein For though by the light of Nature it be conuinced that Thoughts are not free because they do either excuse for good or accuse for euill yet to the further deceiuing of it selfe herein it most dangerously peruerteth the light of grace which though it be a searcher of the thoghts and the iust conuincer of them yet because withall it granteth some priuiledge to such as are in Christ That if there bee a willing minde to some good not coÌ„senting to sinne it shall not bee imputed vnto vs hereupon they falsely conclude that though they haue worlds of euill thoughts yet they shall not bee imputed to them because they doe not consent to and approoue the same wherein their lies a double deceite One that they thinke their Thought to be free because they are not imputed whereas they may be sinfull though not imputed nay in that they are not imputed therefore they are sinfull But the speciall Deceite is in their false collection misiudging of their consent to euill Thoughts Differences betweene resistance of Conscience and the Will And that first because they imagine that to be a resistaÌ„ce of the Will which is but onely a conuiction and confusion of Conscience These beeing the Differences betweene these two That Resistance of Will ariseth from a distinct knowledge of these euills and that God against whom they are committed in whose goodnesse they apprehend the haynousnes of the thoughts and so out of loue vnto his Maiesty are grieued at them and labour to subdue and reforme the same whereas there may bee a reluctation of Conscience from a confused knowledge of these euills not so much as they are in the heart as that they breake out to dayly contagion in the outward man as in the Eyes Tongue Hands And that not so much out of loue vnto God as our selues for feare of shame punishment c. not so much out of a holy desire to bee rid of them that the Fountaine may bee purged as only out of a purpose to smother and conceale them that so our outward credite may bee kept howsoeuer the heart lye open to the Lord and bee hereby enflamed and hardned therein A second difference between the resistance of the will to euill and reluctation of the conscience common to the naturalist and hypocrite is this that there is onely a striving of the conscience against sinne there vsually followes two things either Policie to lay the conscience a sleepe againe by refusing the powerfull meanes which may throughly captiuate the same to the obedience of the truth or else a subtiltie to bleare the conscience and deceiue it with such carnall Rules as may enueagle it thereby to the conuincing of euill and iustifying of the same or else if the conscience bee so conuinced that it cannot gainesay then vsually followes despayre and fearefull issues thereof whereas if the will bee truly renued by grace as it abhors the euill whereunto it is enticed so it vseth al gracious meanes to auoide the same and declineth whatsoeuer may ensnare it to the practise thereof A third Difference betweene a Conuinced Conscience and a rectified Will is in the Effects thereof That though in the wicked the Conscience though it gainsay yet is not able to forsake sinne but vsually on eyther side is the occasion to hasten the committing thereof because the more wee are restrayned the more desperately wee rebell naturally against the Bridle yea proues an occasion to fall into greater sinnes eyther of presumption if the conscience be layde asleepe or deceiued by false Rules or of Despayâ—e if the conuiction cannot be auoyded yet the rectified will as it is assisted by grace to hate sinne as sinne so it is enabled thereby in the vse of holy means either to decline the particular to which it is enticed or if through violence of Tentation or neglect of meaneâ— it be ouertaken therewith yet this proues a gratious meanes to preueÌ„t further euilâ— of Security Pride c. so sends vs vnto Christ to bee renued in his righteousnesse These are the Differences betweene a gaine-saying conscience and Resistance of the will A second deceit whereby the carnall man is bewitched in this conceite of his vnwillingnesse to commit sinne whereupon he builds this dreame That his thoughts are free because hee consents not vnto them Is the mistaking and misiudging of his vnwillingnesse to commit euill For besides the reluctation of Conscience incident to the Naturall man there may bee also a kind of striuing iâ— the will and affections common to the hypocrite which is farre from that sanctified dislike of sin purpose of goodnesse The difference hereof appeares in these things Differences betweene the Godly and wicked in not willing to sinne First in the predominancie of these affections The wicked though they haue some desire to leaue sinne yet this is not their chiefe desire but rather their prime and chiefe desire is to liue for euer therin either they know no other happinesse or else they account this their chiefe happinesse to reuel securely therin wherein because they are interrupted by the conuiction of conscience therefore as they doe in their carnall wisedome labour the suppressing and corrupting thereof that so they may more securely wallow
therein so if the conscience lye sore vpon them then doe they desire to leaue some sin rather to procure peace to themselues and more liberty to other euils then in obedience to Gods will to giue him the glory thereof They may happily be desirous to auoyde open and grosse euills but for secret sinnes they hugge them in their bosoms they may happily sticke at some sinnes which may hinder their owne present good of profite pleasure c but such as tend to dishonour God or the hurt of their neighbour these they make no bones of they commit them with greedinesse they may sticke at sin and be vnwilling to commit it out of loue to themselues because it may bring shame punishment c. But not in conscience of obedience to the will of God not in desire to glorifie God Either they make it enough to auoyde euill as beeing a meanes to excuse them from doing good or else they may be vnwilling to some small euil that so they may be excused in a greater mischief This is once their vnwillingnesse to euill ariseth not immediately and primarily from a sanctified heart hating the same out of loue vnto God but from carnall wisedome out of selfe loue and liking of sin They like it simply and chiefely as their darling and Idol and endeauour by all meanes to frollicke therein onely their dislike ariseth from by respects and outward occasions The second Difference Thus as their vnwillingnes to euill is not rooted primarily in the heart so it quickly vanisheth and decayeth eyther when the bridle is remoued or contrary occasions are offered as neglecting and reiecting with all wisedome such meanes as may strengthen vs against sinne and embracing willingly whatsoeuer occasions may make way thereunto 3. Diff. And hence proceedeth a 3. difference of this vnwillingnesse in the wicked that as it is quickely cooled and quenched by any carnall fuell so it is altogether fruitlesse in the maine Either their vnwillingnesse to sin may produce blockishnesse and barrennesse to good as being fearefull and scrupulous in all because each thing offers sinne vnto thē and so they dare not attempt or prosecute any good lest euill may lie therein or else their vnwillingnesse to euill may further the commiting thereof if the Feare be remoued by peruersenes of iudgement that hindered the same now they were more scrupulous then needed now they may more boldly commit the same It being the policy of Sathan to draw from one extreame to the other and by one extreame to further the other Thus is it with the vnregenerate in their vnwillingnesse to euils But in the Saints it is otherwise Their desire and purpose against sinne is not so much that they may not do it as that being freed from it they may doe the contrary Their chiefe desire is to glorifie God and so out of that ground they desire to leaue sinne because it hinders Gods glory and so out of this ground they are constant and wise in the vse of all holy meanes to attaine their ends and so by Gods mercy do in some measure accomplish the same Furtherances hereunto are in many that Thoughts are Free The ordinary manner of teaching in these dayes with some is either to preach altogether the Gospell and not the Law so to plaster ouer the wound before it be searched and lanced whereby the sore being conceited to be whole before it be ripped vp before the heart and core thereof bee discerned and purged out this prooues an occasion to flatter vs in the goodnesse of our hearts that our Thoughts are free because they are not captiuated by the word to the obedience of Christ And hereunto furthers that other manner of Teaching ordinary with som in these times which vsually makes onely to the tickling of the itching eare with quaint phrases and entising discourses as if thereby they rather intended to magnifie themselues in the mindes of their hearers then to abase them to the obedience of the word rather to puffe them vp with conceite of what they are not as a learned auditorie a people so wise as that rather they cā iudge of their Teachers then their Teachers could iudge thē so that the heart beeing now altogether neglected and the eare and braine onely pleased Is it any maruell if the hart hereby be flattred with conceit of it own goodnes if this conceit follow that Thoughts are free because the Preacher aymes not at them The daunger of the Delusion is 1 It aduanceth the Power yea the perfection of Nature For if Thoughts be free then also all others that proceed therefrom as words and Actions and so committeth Idolatry thereunto setting it vp in the place of God yea adoring it aboue all that is called God and so conuinceth that roote of bitternes namely desperate Atheisme to raigne in the hearts of men 2 Hereby it nourisheth security and confidence in Nature and so excludeth Grace as if it were sufficient to happines as if it were already possessed thereof and so vtterly excludeth all pursuite and hope of the happinesse of a better life 3 It also proues most effectuall to Depriue vs of all interest in Christ Iesus who onely came to saue sinners and therfore if wee acknowledge not our sinnes Gods promise belongs not to vs that hee will forgiue vs 1. Iohn 1.8 Ioh. 9.26.27 And so it becomes a most effectuall meanes to exclude from al hope of entertaining Christ as producing a presumptuous power to limit and prescribe the Ordinances of God that they ought not to search the heart and captiuate the Thoughts and bring them to obedience but that rather they serue onely as matters of Policie with some to approue and maintaine ciuill honesty and outward holinesse for the attaining of worldly endes and so vtterly excludeth Faith whereby the heart may bee conuinced and so purified by Christ to the obedience thereof And so this proues an effectuall meanes to confound all inward pietie and to set vp an Idoll of Ciuill and morall righteousnes in the hearts of men and thereby becomes a powerfull meanes to giue the bridle not onely vnto all secret wickednesse as not being apparant vnto men but in the end also to all grosse wickednesse because this beeing once granted that Thoughts are free it will easily follow that any thing is free if we neede not care for the presence of God in the heart but that wee may thinke any thing though neuer so vile wee shall in the end much lesse regard the presence of men and so breake out into all open filthines And so the bridle being giuen to all grosse wickednesse hereupon follows hardnes of heart which beeing past feeling now commits sinne with greedinesse and the hart being obdurate that it conuinceth not for sinne hereupon followes a reprobate sense to iustifie approue any wickednes and so this opens a gap to all presumptuous wickednesse as if wee might now sinne freely because our hearts do not accuse vs
of our wayes and so followes desperats impenitency and reiection of the mercy of God so an heaping vppe of wrath against the day of wrath The Conquest hereof that Thoughts are not Erce Appeares first By the commandement of GOD which forbiddeth them Exod. 10 10. And it is therefore sette in the last place as the exposition and touchstone of all the other which seeme to reach only to outward facts or motions with consent shewing as the Apostle expoundes it nay our Sauiour Christ himselfe Math. 5. Rom. 7. That the Law is spirituall extending to the very thought of the heart and so expressing the power thereof that it is of God who searcheth the heart by it 1. Cor. 14.25 Heb. 4.12 And therein also the vse thereof which is to worke an vtter denyall of Nature and to send vs daily vnto Christ Gal. 3.27 And also to trye the sinceritie of our obedience whether it bee as well inwarde and secret vnto God as outward and apparant vnto men And so to comfort vs both against the Imputations of infirmitie seeing in the Law of our Mind we cleaue vnto God with purpose of heart but especially against imputation of hypocuâ—sae in regard of outward fayling seeing as SathaÌ„ knows not our thoghts nay our selues know not in this respect our own soules theâ—efore though wee doe fayle outwardly and our hearts may smite vs for the same yet the Lord knowes our hearts and thoughts we can appeale vnto him as Ezechias and Dauid did in the sinceritie of our hearts and thoughâ—s nay though our hearts should fayle vs yet seeing the Lord is greater then our heart and knowes who are his therfore may we appeale froÌ„ our ignorant and vnbeleeuing harts vnto our God who knowes that of and in vs which we cannot know and so approues vs as we are in his purpose aboue what wee are in our selues yea contrary to that we feele in our selues doth gratiously accept vs. Oh what a comfort is this to a distressed soule through violence of tentation or the roarings dampes of the flesh though he crie yet hee thinkes God heares him not because now he knowes not whether he prayes or no. Rom. 8.27 or what he prayes That now he is answered by the spirit That hee that searcheth the heart knoweth the meaning of the spirit opposing Gods knowing of our prayers to our not knowing of them as if he should say Let it not trouble thee that thou perceiuest not that thou prayest for though thou know not yet God the searcher of thy heart who is greater then thy heart hee knoweth and approueth thy prayer God sees that good which we see not sometimes in our selues Thus doth the Nature and vse of the Commandement euince that our thoughts are not free not allowing to thinke euill of the Prince Eccl. 10.70 no not of the meanest 2 And so doth also the Nature and glory of the Lawgiuer euince the same Namely The Lord our God 1 Who beeing a Spirite is therefore not onely to be worshipped with bodily seruice but euen with the heart and al the powers and faculties thereof Ioh. 4.24 Euen with all the Minde with all the Soule with all the Heart and with all the Strength Mark 12.30 Luk. 10.27 Deut. 6.5 Mat. 22. Pro. 23.26 2 Who hauing creâ—ted and redeemed both body soule is therefore to be glorified both in soule and body for they are his 1. Cor. 6.20 onely Psal 94. 3 Who searcheth the heart and by the Spirit searcheth the hidden things thereof and knoweth the thoughts long before Psalm 139.2 Ier. 10.17 1. Cor. 2.10.11.12 As being euery where Ierem. 23.24 And preseruing and vpholding of the minde in it thoughts Act. 17.28 And therefore is to bee worshipped in the heart as being the tryall of the sinceritie thereof 1. Thes 2.3.4 Psal 44.18.19 20.21 Mat. 5. so Dauid Psal 119.168 I haue kept thy precepts that is constantly and sincerely for all my wayes are before thee Pro. 3.6 4 Who is also righteous and will not onely iudge vs according to our words or workes but euen according to our euill thoughts as beeing breaches of the tenth Commandement and so breaking the whole Iacob 20.10 Act. 1.22 Eccl. 11.9 As iudging the worke by the heart Esay 58. which indeede is the treasure both of good and bad Luk 6.45 46. Thus witnesseth the Spirit that the thoughts of the wicked are abomination to the Lord Pro. 18.15.16 Herein most odious because hereby they take liberty to prophane his spirituall Nature making a mocke and Idoll of him as if hee knew not the thoughts had no soueraignety ouer them A third argument to proue that thoughts are not free is from the consideration of those to whom the Lawâ—s giuen Namely Mankinde whom if wee consider generally either in their first Estate 1 As they are Creatures are they not hereby generally at the deuotion of their creator euen in soule as well as in body 2 Are they not subiects to their all-seeing Lord in all things to doe him all spirituall homage 3 Are they not fitted immediatly with that heauenly image that so they may bee conformable to the inuisible God Secondly if wee consider them particularly as they stand in the corrupt estate of Apostasie Are not all their thoughts and imaginations onely euill continually Gen. 6.4 Is there any power in them so much as to thinke a good thought 2. Cor. 3 5. And are they not hereby lyable to the curse for the breach of the spirituall Law which requireth inward and intire obedience in soule body and spirit Deut. 4 Are they not hereby â—ed captiue vnder the law of sinne they cannot choose but sinne though they choose and entertayne the same with all greedinesse so farre it is that there thoughts are free to euill that indeed they are only free to euill they haue no libertie to any thing that is good 1. Cor. 3.20 Thirdly consider wee man in the estate of his recouery If wee obserue the means whereby this was accâ—mplished namely the sufferings of Christ seeing he suffered as well in soule as in bodie as this doth argue a generall taineture both of soule and body so doth it imply are stauration both of soule aswell as the body and a subiection therof with the body to the obedience of Câ—rist 2. Cor. 4.10 And this shall the better appeare if wee consider the worke it selfe I meane the effectuall power of Christ in the restoring of nature which is herein operatiue that it makes it a Creature so new that olde things are passed away wee are dead and buried with Christ and all things are become new The very Spirite and quintessence of the mind the most noble inward part thereof renued which I take to bee the Thoughts The affections ordered and changed from earthly to heauenly obiects The vnderstanding illightned to conceyue the great mystery of godlines the conscience purged and quieted from dead workes to serue the liuing God Heb. 9.
10. The will altered and enlarged to desire and prosecute the will of God The whole man with all the outward members therof giuen vp as weapons of righteousnesse to serue the liuing God and all this out of the good Treasure of the renued mind and heart transformed into the holy Image which it had lost and conformed therby in all things to the glory of God 2. Cor 5.16.17 Rom. 12.2 Col. 3 2. Rom. 7.7 Heb. 10.21.22 Rom. 7.20.22 Rom. 6.7 11. Thus as wee are made partakers of the Diuine nature so do we in nothing more resemble the simplicity and purity therof in no. thing more do we communicate therewith then in our nimble and pure thoughts By these though wee be absent in body yet wee canne bee present with-him by these wheÌ„ the body lyes senselesse in the bedde yet we may solace our selus with God and so indeede without this Ministery of holy Thoughts wee could not performe that constant and continuall worship vnto our God as may giue sound comfort of the sincerity thereof And hence it is That the godly haue been so carefull of their Thoughts and and preparing of their harts That it is their Thoughts that they most complaine vpon Rom. 7.21 Their Thoughts it is that they are most comforted with As God accepteth these aboue all other seruice so aboue other this seruice is most comfortable as freest from hypocrisie tediousnes and whatsoeuer other imputations 4 Thus as in the creating of this new Worke the Thoughts are as well ranged and brought in subiection as the outwarde man So if at any time the worke hath been againe defaced by any grieuous sinne The Lord hath taught vs to beginne the repairing thereof from the Thoughts as Esay 1.16 Esay 55.7 Put away the euill of your Thoughts sayth the Spirit Let the wicked forsake his Thoughts and let him returne vnto the Lord Ier. 4.4 And so haue the Saintes practised accordingly beginning with the search and tryall of their Thoughts and hearts and so proceeded to confession acknowldgement of their sinnes Lam. 3.40.41.42 Psalm 4.5.6 But what doe wee speake of the Saints and their practice for the condemnation of this conceipt that Thought is free may not this be proued eueÌ„ from the light of Nature and politie of the wicked themselues Do not their thoghts eyther accuse or excuse naturally Rom. 2.15 Haue not euen humane Lawes guided onely and deriued from the diuine light of Nature condemned Thoughts and purposes of euil though the fact hath not beene performed as in cases of Tâ—eason And dooth their reasons because it is against so eminent a person because others may bee terrified from imagining and contriuing the like Doe not these reasons I say condemne the euill of Thoughts beeing coÌ„menced against the great God infinitely aboue all earthlie Soueraignty which meeteth with euil thoughts to preuent worse euils Surely if common reason doe awarde that the principall bee punished at least equally with the Accessory then must not euill thoughts scape the censure seeing they are the Ringleaders and firebrands to all sinne all outward obiects and occasions could not hurt but by the Thoughts affecting and embracing the same Nay if the greater sinne the greater punishment theÌ„ surely euill Thoughts being hereby vsually made the greatest sinnes because they are cherished and cloaked thereby may certainely looke to bee beaten with more stripes Obserue wee yet further the practise of the wicked suâ—ely if there were no other reason to condemne this position of liberty then that accursed nature pleads for it It were euen enough to condemne the same For who will beleeue the theefe that hee is a true man but if wee shall further consider the practise of the wicked wee shall finde that what they assume in opinion they condemne in practise being in nothing lesse free then in their thoughts wherein yet they claime greatest liberty For what greater bondage and slauery can there bee then by the rage and vnsatiaablenesse of the Thoughts to be hindered from rest the sweet nurse of Nature so great a blessings that the Lord promiseth it onely to his beloued that his sleeepe shall be sweete Mich. 2.1 Loe the wicked imagine mischiefe vpon their beds and is it any maruayle if there bee a woe belonging to them not only in depriuing them for the present of that sweet blessing of sleepe but in preparing them to that euerlasting night in the life to coÌ„e And yet so strongly are they bewitched this to them is accounted the greatest libertie they cannot sleepe vnles they doe euill their sleepe departs from them vnlesse they cause some to fall Pro. 4.18.19 If we could take a view of the restlesse and insatiable thoughts of the Aspyrer and Vsurer of the envious cruell man how he wastes his marrow his time his senses c. We might coÌ„clude their thoughts to bee inflamed froÌ„ hell which nothing but hell if that shall satisfie And what greater plague tormteÌ„ caÌ„ there be to a mantheÌ„ to be stil thinking of that which he cannot haue Nay what greater bondage and torture can happen vnto men then still to be thinking of that good which he hath lost shall not this be a part of his torments in hell nay the very hell of hell it selfe And yet this is euen the greatest libertie of the thoughts of the wicked herein they doe most applaude themselues That either they can thinke of that they cannot haue it does them good to imagine themselues rich to wish to be great or else they can thinke with great delight of their sinnes pleasure past it does their hearts good to remember their trickes of youth Is not this the best comfort to wicked ould age And is not this a draught of the infernall cup the dregs whereof they shall fully drinke vp hereafter Thus as the conceited libertie of carnall thoughts is the greatest bondage therof so if wee shall but obserue further the iustice of God in confounding this wisedome of the flesh to blesse it selfe in the libertie and vanitie of it thoughts not onely by exercising the wicked with terrors in the day so that the sound of feare is alwayes in his eares But further also visiting him with terrors in the night with fearefull dreames and strange apparitions to the further increase of his dayly terrors And that eueÌ„ in the midst of his iolity and securitie what may bee the reason hereof but his appalled and guiltie thoughts presenting so many Instruments of vengeance as they apprehend varietie of obiects as being bound by his guiltie thoughts to the expectation of vengeance and sentenced thereby to the vndergoing thereof Behold the issue of the libertie of the Thoughts and conclude with me this libertie to bee the greatest bondage At the best say that the minde should not be appalled with these terrors say that this conceite of the thoughts libertie flattering in a formall and outside holinesse so deceiuing with some conformitie in
outward behauiour vpon presumption that we may think loosely should hereupon breede security and putting the euill day farre from vs. Is not this the next way to vnavoydable destruction 1. Thess 5.3 To conclude As the Law so the Prophets haue condemned euill thoughts Pro. 12.20 It is an argument of deceite to imagine euill Ecclo 4.8 hee that deuiseth to doe euill shall be called a mischieuous person Es 29.16 57.11 Ez. 11.2 Ie 18.18 and 48.2 Os 7.15 Psal 94.11 and 119.118.3 Zeph. 7. Mich. 2.1 Lastly that Thoughts are not free appeares out of the Gospell 1 For our Sauiour Christ reproues the Iewes and his Disciples for their euill thoughts Math. 9.4 Math. 16.7 Mar. 8.17 2 Sheweth that from the heart proceed euill thoughts adulteries fornications and murthers Mark 7.21 3 Accepteth of the thoghts and purposes and his Saints that they fayle in Act and so on the contrary condemneth the thoughts of the wicked 4 Sheweth that men are iudges of their owne euill thoughts Iacob 24. 5 And seeing the spirite doth ascribe vnto loue the bond of perfection that it thinketh not euil what doth it else hereby but condemne euill thoughts 1. Cor. 13.5 6 Are not the thoughts of the Idiot conuinced by the power of the word 1. Cor. 14.25 therefore they are sinne 7 The spirit reproueth the world of sinne but what the spirit reproueth is sinne The spirit reproueth the thoughts Therefore they are sinne Ioh. 16. 8 Can any clean thing come foorth of that which is vncleane the fountaine of our thoughts is vncleane therefore that which flowes there from Iob. 14.5.6 9 And seeing inquisition shall be made for our thoughts seeing God shall iudge the thoughts of our owne hearts by his word Therefore certainely they a e euill and abominable before the Lord. 10 Lastly those manifold absurdities which doe ensue vpon this conceit are plaine euidences that thoghts are not free As that Gods gouernment in the heart is denyed and so God who is a spirit renounced The right Nature and vse of the Law abolished as being spiritual and reaching to the thoughts The fall of man disclaymed The combate betweene the flesh and Spirit denyed c. Ro. 7. Answer to the Reasons And therefore though the Law of man punish not all but only such as tend to the preseruation of gouernment yet this rather argueth that mans Law is partiall and defectiue theÌ„ that our thoghts are exempted therefroÌ„ Nay seeing the Law of man pretends it descent from the law of God and subordination thereunto therefore seeing the Law of God reacheth to the thoughts therefore either the law of man must also extend thereunto or else it comes short of that perfection which is in the Law of God But if wee obserue the iudiciall proceedings euen of mans law wee shall find that it chalengeth some soueraintie ouer the thoghts In that it not only by oaths requires an answer to what may bee demanded for the clearing of the truth where as by a consequent the thoughts and purposes of euill may be often scanned as seruing either to aggrauate the fact or to diminish the same but as in case of treason so also in many other meeteth as well with the thoughts of euill as the actions thereof Howsoeuer let God be true and euery man a lyar Let it bee the glory of Gods Law to bee spirituall reaching to the inmost thoughts to procure sinceritie And let it be the humiliation of mans law that while it onely or principally binds the outward man it may proue hereby in some an occasion of hypocrisie And yet if we shall obserue that euen the law of man bindes the conscience in it subordination to the law of God euen in all things that are commanded thereby doth it not hereby also chalenge some power ouer the mind and thoughts according to which the coÌ„science is enformed so tied And therfore as it is an argument of sinceritie euen wherein it bindes man therein not of fashion or custome but euen of conscience to submit thereto so let it be the glory and priuiledge of sinceritie to obey God aboue man to make coÌ„science of thoughts which the law of man doth not reach vnto yea making conscience of all things agreeable to the will of God Answere to the second Iustifying the Lord euen to the confusion of it selfe That though it cannot auoyde euill thoughts yet herein not to sit down and giue way vnto them as if it were bootelesse and impossible but seeing through God wee are able to doe all things and we are the souldiers of Christ and therefore must dayly fight against our sinnefull lusts shall wee not then endeavor what we cannot seeing the Lorde accepts our purposes and will crown his own worke with a gracious ordering holy curbing of our rebellious thoughts that they shall rather be spurres to well doing then quench the spirite of God Answer to the â—hird And therefore in regarde of their suddennesse and vnseasonable importunitie howsoeuer no reason can bee giuen of them yet as herein they are condemned by the law because they are exorbitant and reasonlesse so the wise heart will not fayle to nippe them as hee can single them out or in generall to be humbled for their corruption and exorbitancie that so he may not bee iudged of the Lord for them Answer to the fourth And that because though they seeme to hurt none yet are they aberrations of the law from God they are the greatest galls to an holy heart that would shine intirely solace it selfe in it God And they hurt also others many wayes as hindering vs from doing that good vnto them which wee ought and prouoking to many euils of Anger couetousnes murther slaÌ„der c. to the endangering of the lifes good name yea the soule of our brother Yea in that they generally hinder the doing of much good and indeede are the grounds of all euill are they not therefore more especially to bee iudged and reformed Answere to the fifth As for Poâ—ish resting in bodily seruiceâ—â— not so much as requiring tâ—e heart much lesse ordering the Thoughts thereof Let this bee their glory that reioyce in the Flesh and haue their reward in this life yea let this bee their shame that whereas they stand onely vpon making cleane the outside of the Platter not regarding the inward man Are they not iustly confouÌ„ded in their fayre shew in the Flesh giuing libertie thereto with all greedinesse while they seeme to haue it in no estimation and abolishing all order and gouernment amongst men while they seeme especially to aduance the same while they vndertake the protection thereof Is not the Lord iust to take these fooles in their craftinesse that while they stand onely vpon complement and formality vpon conformity of the outward man they breake out to all desperate wickednesse for the rooting out of mankind and desolation of Gouernement The like may wee answere to the ciuill honest man and formall
Hipocrite that as hee reapeth so shall hee sow hee sowes the wind of his lippes and shal reape the wind of mens prayses and applause hee departs from God in his heart and therefore my soule shall depart from him sayeth the Lord hee hath sowne the winde and shall reape the while wind CASES OF CONSCIENCE Herein further to be resolued Concerning Good and Euill Thoughts Cases and tentations concerning good thoughtsâ—on the left hand tending to extenuate the worth of them 1 That because they are sodaine and various not abiding long with vs nor regarded of vs. Thertfore either they are but flashes and sodaine motions and so must argue an ineffctuall calling Heb. 6.4.5 Or else being not entertained argue that we grieue the Spirit Or else that because they passe vnregarded and indeed are so infinit and inconstant that it may seeme they cannot be apprehended therefore we neede not bee troubled with them wee may passe them ouer as dreames Especially because we cannot put in practise our thoghts Nay not our resolutions therfore may not this chalenge of hypocrisie c. And is it not a strong and fearefull delusion of Sathan that whereas naturally all our Thoughts are euill and by custome obstinate Therfore if any good Thoughts or motions are offered to reforme corruption we either referre this to Melancholy or some tentation of Sathan The satisfaction is That in that they are sodaine and variable if they be euill there is lesse danger in them The Prouerbe is here true of a minde thus alterable that hee will neuer bee madde because it is setled constant thoughts poaring vpon the same obiect that vsually feedeth melancholy and so causeth madnesse But if they be good there is the more trial of our wisedome in retaining and husbanding of them to the best behoofe of our Maister and our owne furtherance in sanctification Especially herein appeares a true worke of grace that because wee are but regenerate in part there is a dayly combate betweene the flesh and the spirit therefore our thoughts are variable sometimes the flesh preuayling the thoughts are accordingly Eftsoones the spirit preuayles so are the thoughts sutable so that to looke for constancy of thoughts and continuance of them on the best obiects Is a state reserued for vs in the heauens to assume such for the present is presumption and strong delusion Only herein is the comfort That the thoughâ—s of the hypocrite as they are variable so they are neglected or else this variety is delightfull and so euill thoghts preuayle But with the elect though there bee a changeablenesse of thoughts yet this change is a burden It grieues the soule that euill thoughts interrupt and hinder our sweet peace with God and so by the power of Grace euill Thoughts are reiected and wisedome vsed to entertaine good Thoughts more constantly and so by Gods mercy good thoughts preuayle And therefore though good Thoughts be not put in practise yet this is no argumeÌ„t that they are not entertayned and so we grieue the Spirite For neyther is it possible to putte all good Thoughts in practise seeing they are so infinite neyther is it conuenient to put in practise all good motions that are offered but onely such as are seasonable to the present occasion in hand seeing all the rest now offring themselues are but Tentations to hinder the intention of the present imployment and so are to bee reiected as most daÌ„gerous euils And if so be through violence of Tentation or strength of corruption wee may bee hindered in the practise of those good motions and purposes wee entend yet herein is our comfort that wee delight in the Law of God concerning the inward man that if there bee a willing mind the Lord will accept it according to that which wee haue and not according to that which wee haue not So that wee shall now renue our Thoughts and purposes for well doing the more wee are crossed therein and bee more eager to fight against Sathan the greater foyle wee haue receyued This is the vndoubted worke of Gods grace in vs avouching still the maintenaÌ„ce of the combat by the Spirit against the Flesh and assuring that wee shall be more then conquerours through Christ that hath loued vs. And therefore though our Thoughts beeing so infinite and changeable it may seeme an impossible so indeed a bootelesse labour to bring them in subiection yet as by the grace of God wee may doe all things so farre forth as shall further vs to happinesse so by the Grace of God wee shall so farre range and order our Thoughts as to entende a generall ayme by them all to Gods glorie to entertain the occasions for the quickning and well dispasing of them to auoyde the contrary to bee humbled wherein wee are crossed and diuerted by by-thoughtes to renue the combat by holy motions and so by Gods mercy to attaine such an issue as that wee shall still bee more humbled in regard of our Thoughts and drawn nearer vnto God in a spirituall worshippe yea more hunger after our deliueraÌ„ce from the bondage of corruption And therefore though we cannot put in practise what wee thinke of yet is this so farre from chalendging vs of hypocrisie As that indeede it is a specially euidence of sincerity to endeauour more then wee can practise as iustifying God by our allowing what should bee done and abasing flesh in it failing therein Lastly howsoever Melancholy preuayling may occasion multitudes of fearefull and monstrous Imaginations which beeing contrary to truth are not to be regarded of vs but eyther to be reiected as the fruites of a depraued disposition so that in this case the victory is to neglect and suppresse such vaine and exorbitant thoughts yet may wee not father such thoughts vpon this depraued humor which are the motions of GODS blessed Spirit For though through the power of the deceyued imagination and the power of Sathans concurring therwith we may bee seduced to father such strange thoughts vpon God and Religion which are quite contrary thereto as it falleth out in retired spirits who beeing oppressed with melancholie and puffed vp with their conceited austerity and contemplatiue walking are thereby vsuâ—ay fitted by Sathan with high thoughts and misticall imaginations to their further infatuating and deceiuing as fancying hereby strange errors moÌ„strous conceits so through pride of hart broaching the same as the Oracles of God which are no better then the Enthusiasmes of Sathan that so deceyuing themselues and others thereby they may be confounded in their voluntarie deuotions and conuinced of idlenesse and neglect or abuse of their holy callings yet doth it not follow on the contrarie that all such motions of the Spirite tending to reclaime them from their errors must therfore be esteemed melancholike dotages Indeede if we consider the Policie of Sathan who labours by all meanes to keepe the holde hee hath gotten It is no maruel if such that are ouertaken with error as through
pride of hart they can hardly bee reclaymed because this may serue to the confusion of their excellency wisedome so are iustly seduced by Sathan and obfirmed against all recouery And is there a more effectuall delusion to harden the heart in error then by peruerting the iudgement further that it shall stumble at the true light esteeming it to bee but the darknesse and corruption of Nature an idle and friuolous conceite of Melancholy Is it not iust with God that they which call darknesse light because they loue the darkenesse more then the light should also be giuen vp to a further delusion euen to cal light darkenesse that so they may be held captiue in darknesse and thereby be prepared to euerlasting darkenesse That we may therfore not be feduced with this error which is worse then the first because to erre is naturall but by reiecting the light to remaine in error is diuelish and incurable Take wee in the feare of God these directions 1 Know wee that our hearts naturally are full of darknesse wee neither haue any light of grace of our selues neither indeed know that we want it but rather esteeme the darkenesse to be light our owne abilitie and free will to be guide enough to happinesse And therefore is it any maruayle if wee lye open to a world of errors to deceiue vs herein Is there any hope that by the light of Nature we should walke one step to happinesse Is it not necessary that if wee follow Natuâ—es light wee must run headlong to destruction And therfore first renounce we nature as a guide to grace and acknowledge wee that all our direction must come else where And therefore secondly seeing the word is the true light to bring vs to happinesse as discouering vs to be out of the way and shewing the true way wherein wee must walke yea leading and enabling vs to take that holy path renounce wee our owne wisedome and become wee fooles in embracing this foolishnesse of preaching that so thereby we may be made wise to saluation 3 Sriuing as wee haue receiued the knowledge hereof so to receiue also the loue of the same that so wee may be brought in subiection to the obedience thereof That so we may not bee giuen vp to strong delusions 2. Thess 2.12 4 And so though by melancholy wee may be so distempered for a time as to distast the light in that our outward man is distracted in the iudgement thereof yet shall the power of grace preuayling aboue natures disteÌ„per keep vs stil in souÌ„dnes iudgement concerning the true light as teaching vs to liue by faith And the light of grace shall in due time banish these fogs and clouds of natures distemper that so we may discerne more cleerly the power of this light be recouered by the same from all our misconceipts knowing that as it is not in the power of any melancholy distemper where grace hath taken roote wholly to peruert the truth of iudgement to call light darkenes so when the light is altogether measured by the darkenesse of melancholy and reiected as a fruite thereuf It is a suspicion that there grace hath not yet taken possession But of this sufficiently heretofore CHAP. XII Tentations concerning good thoughts on the right hand tending to ouerrate the wurth of them TO imagine all good thoughts and motions to proceede from the sanctlfying spirit whereas euen the wicked may haue some good motions arising either outwardly from some power of the word some present blessing delighting and prouoking ioy or some grieuous iudgment occasioning some remorse or occasion of some good company c. Or else Sathan may cast in thoughts into the minds of the wicked to deceiue them withall in their estates Or else good thoughts may arise from within either from those remnants of Nature in the minde and conscience striuing against sin or mouing to some present good Or the spirit of Illumination may bee an occasion hereof illightning the mind with diuine knowledge and so mouing thereby to affect the same Or the spirit restrayning euill and so suppressing wicked thoughts may bee an occasion that because they are not so ordinarie because it is better with vs then it hath beene because we haue good thoughts to disclayme sinne therefore they are absolutely holy A second Tentation concerning good thoughts is to imagine That to thinke well onely to haue good motions is enough though wee make no conscience of practise though they dye in the conception and vanish vtterly A third tentation concerning them is That when they are offered vnto vs vnseasonably that is when we are entending some other holy duety though they are iniected vsually at this time by Sathan to distract vs in the seasonable and present occasion to hinder the power intention thereof yet to think these to be most comfortable whereas these are most dangerous of all other though they are somtimes most Angell like and ioyous as hereby more likely to rauish the mind and so to withdraw it from it seasonable worke A fourth Tentation concerning good Thoughts is when they are not bounded within the compasse of the Word and our Callings As to thinke wee had extraordinarie Reuelations Or else though the word doe warrant in Generall yet our callings do not allow Such as are the thoughts proceeding from preposterous and ignorant zeale mouing to some good and glorious end as to teforme the Church punish sinne as Phinehas which are not in our power neyther belong to our calling but to the Magistrate A fift Tentation herein is when wee onely rest in good meaning esteeming it onely good because wee conceiue it so not hauing warant from the word c. and these are vsually the Pretences of the ignorant Christian A sixt tentation concerning good thoughts is that they are leuelled to a contrary end as to will worshippe hauing our custome or example or opinion to be our Rule without the word The Conquest of these Tentationi is First That it is not the taste of a good motion or suddaine touch thereof that argues a sanctified heart but when the thoughts as they proceede from some former ground of the heart seasoned by grace experienced in the worke thereof so they are entertained with deliberation to discern the fitnesse of them because euery good thought may not bee fit for the present occasion or our callings and so retayned with wisedome to be put in execution For as good thoughts are tendered to the wicked to make them inexcusable so the godly are furnished with good thoghts and motions thereby to bee furthered in sanctification And as it is a property of grace though it be molested with euill thoghts yet not to let them rest quietly with vs but to vse all diligence to quench or conuert them to good so it is the property of the wicked to entertain good thoughts as strangers and eyther to reiect them speedily or to giue them lodging for a night they
this rule wee may further determine of the vprightnesse of our harts in our general course by our very thoughts Namely by the entertainment or disclaiming of them But still it wil be replyed that we cannot iudge of our selues by our thoughts because wee cannot discerne them 2 Therefore we must answer hereunto by a distinction of our thoughts That if we consider our thoughts in generall of all sorts as it is impossible to discerne them so it is not necessarie for this tryall because this onely belongeth vnto God so to search the heart and discern this infinite varietie of the thoughts thereof and our God will require no more at our hands then what he giues namely so farre to discerne our harts as we may approue our selues vnto him which wee shall doe If we labour to keepe an holy order in our thoughts that they may intend what we are imployed in And endeauour to diminish the multitude and distraction of them by watching against euill thoughts reiecting them and cherishing the good by exercising the generall callings with more constancy and humilitie and our ciuill callings with more heauenly minds doing all things as in Gods presence to his glory Of which particularly before And lastly if we doe not wilfully giue way to our euill thoughts as if they were free or seeke to rebell against the good reclayming vs froÌ„ euills but wisely labour to obserue the checkes of conscience snubbing for euill and so to preuent consent and act of sinne and so conscionably entertain all good and holy motions by prayer and diligent actuating thereof Which if we doe we shall haue comfort of sinceritie that so farre as wee know we labour to preserue this holy gouernment And what wee know not shall not be required of vs. And aboue all herein is our comfort that as though we know nothing by our selues yet therein we are not iustified 1 Cor. 4.4.5 So hereby we are cast vpoÌ„ the meer mercy of God in Christ for the acceptance of our persons aboue all our owne worth or knowledge of our selues CHAP. XIIII Cases of conscience to be resolued herein Is WHether it be an argument of vnsanctified thoghts that we thinke more and oftner of earthly then heauenly things The resolution hereof Consists in a wise distinction of our thoughts Whereof some are iniected by Sathan and made our owne by liking and entertaining of them Others arise from the corruption of nature not thorowly purged Hence ariseth this conclusion That if wee consider and conioyne all these sorts together both what are iniected by Sathan and what arise from our owne corruption it may not be denyed but that our thoughts are generally more euill then good more vpon worldly then heauenly things And yet it doth not follow that therefore they are vnsanctified altogether seeing the tryall of sanctificatioÌ„ consists not in the multitude of our thoughts either way inclined For so both good and euill thoughts are sinfull But the triall ariseth from the diuers entertainement of them That though as they arise in our hearts they are euill without consent and so though iniected by Sathan yet cannot possibly bee so seuered from corruption but by some mixture therewith they will proue also euill yet if wee shall dislike of them and by prayer humble our selues before the Lord to the quashing of them and make them occasions to prouoke vs to heauenly motions especially such as are contrary thereunto this is an vndoubted argument that though they be euil yet they are sanctified vnto vs Rom 7.20.21 For as good motions reiected are thereby to vs vnsanctified so also euen euill Thoughts repelled and resisted may bee sanctified because the Triall of sanctification is not from the motions themselues or their obiects but from the power of the Regenerate Will eyther entertayning the good or reiecting the euil so an euill thought beeing subdued or rectified may proue good occasioÌ„ more good a good thought being neglected peruerted may be euill and an occasion also of much more euill The satisfaction hereof consists in this consideratioÌ„ That as al our thoughtes are naturally euill so euen in the state of grace without maruellous preparation and watchfulnesse euill thoughts will eyther goe along with or else beginne our best actions though we set vpon duties which in themselues are good yet vsually we beginne with vnprepared or vnsanctified thoughts as not out of the intentions of the heart not as in Gods presence not to his glory but carelesly as in the sight of men receyuing the word as the word of man praying as to man and carnally for vaine glory and by respectes so that indeede ordinarily our best thoughts in Gods seruice are not onely not good in these respects but are sufficient to chalenge the whole action of hypocrisie And therefore here the tryall is not so much how wee beginne for corruption likely will bee sure to share herein and so to serue it selfe rather then God but let vs consider how we go on how corruption is mastred and grace preuayles holy thoughtes grow more frequent and seasonable enliuing the busines nay principally consider wee how wee make an end rather being humbled for the interruption and exorbitancy of our thoughts and so acknowledging our selues to bee vnprofitable seruants then any whit standing vpon the worth of what wee haue done or can doe for thus shall wee giue God the glory of his mercy in crowning his owne worke and so interessing our selues in Christ shall bee accepted in him aboue any worth in our selues and so enabled by him to further constancy in well doing And so though we haue more time giuen for worldly occasions and therefore may imagine that wee now haue abilitie to let loose our thoughts vpon them yet seeing no creature of God is good vnlesse it be sanctified by the Word and Prayer therefore the holy heart labours to make all thinges pure and holy thereto by sanctifying the same Hence it followeth that a wise Christian labours to bee a Law vnto himselfe euen in his outward libertie vsing the world as if hee vsed it not and though his minde may be imployed in worldly occasions yet it is not set vpon them Neyther doth hee beginne them with carnall occasions but in obedience to Gods wil and desire to glorifie him therein as to lay vp a good foundation thereby against the life to come 1. Tim. 16.19 And so hee goeth forwarde therein with spirituall affections as to fitte himselfe to his generall calling and benefite the Church of God And so he concludeth them with holy Thoughts of praising God abasing of himselfe casting his care vpon God and resigning himselfe to his blessed will not being carefull in any thing as distrusting the prouidence of his God but making still his requests manifest vnto his God who will neuer fayle forsake his children And so hath his â—â—nuersation in heauen thoâ—â—h hee liues in the world â—â—cause hee fashions not himselfe
of God so we shal by Gods mercy make good aduantage of them So that though wee may not expect ordinarilie any such extraordinary Reuelation by dreames yet if it please God as who can restraine his power and goodnesse herein to acquaint vs hereby with some occasions to come which may tend to our owne and the generall good wee may so farre stand vpon these as to vse ordinarie means by Prayer the Word and the like for the preparing of vs to the issue and so no doubt it may proue comfortable to vs howsoeuer Wherin as we may behold the mercy of God in teaching vs this by dreames in the night So may wee haue hence a liuely euidence of our sincerity euen by the holie temper and motion of our minds in the night and so are directed to walke honestly in the day that so our mindes may become pure and holy in the night making a Couenant with our eyes and other senses that so the mind may bee lesse troubled wâ—th the representation thereof in the night And labouring especially to make euen with our God dayly by repentance That so our sleepe may bee more comfortable and our thoughtes peaceable and holy Especially make wee vse of such dreames as arise from the execution of generall callings as when we dreame that we preach pray aduize grieue for sin as not beeing without the motion of Gods spirit to confirme vs therein or to humble vs in the neglect therof or to trie the sincerity of the same and so to enable vs the better therevnto It being apparant that euen in the night our affections haue and may be more powerful in holy duties theÌ„ sometimes in the day Conclusion of the whole WHEREIN Of the seuerall Vses of this Doctrine of Thoughts As first To conuince the Hypocrisie and the Atheisme and prophanesse of the times 2 To confirme the weake Christian in the truth of his calling And also To rayse him vp in all such outward faylings and inward faintings of the Spirit which doe arise from the same CHAP. XVI OF THE VSES of this Treatise 1 IT serues for reproofe And that 1. of the Atheist which sayth in his heart There is no God seeing his thoughts doe eyther accuse him or excuse him 2 It condemnes all conceit of Nature abilitie and Free-will to goodnesse For if there must be a rectâ—fying of the Thoughts then surely they are defectiue and degenerate from what they should be and so if the Thoughtes then much more the wordes and actions which issue from the same 3 It conuinceth all Popish Religion to be no better then Atheisme and a meere Idoll seeing it whole current consists in bodily seruice not so much as requiring knowledge in the heart much lesse Faith to subdue the Imaginations thereof to the obedience of Christ 4 It confoundeth all Hypocrisie and carnal worshippe whatsoeuer since it is not the outward man but the heart and Thoughts which God respects not what wee doe but what wee meane and how wee do it 5 It condemneth all Epicures and Sadduces that deny the Immortality of the Soule For as this infinite variety of Thoughts imaginations euen when the body is most bound and senselesse of any operation doth plainly euideÌ„ce it to be a differeÌ„t thing from the body so it also proues it to be immortall and diuine as being of a spirituall nature expressed by this sudden and swift motion of such various and infinite thoughts And so not ending with the bodie as being actiue without the vse of it as exercising such actions in the body which extend to the compasse of another life namely accusing and excusing for sinne which is a plain euidence of this day of iudgement and so of the immortalitie of the soule 6 The very consideration of the Nature of thoughts argues them not to be Free that is such as are not sinfull such as we may iustifie For seeing they proceede actually from vs therefore they are corrupted Seeing they are sodaine exorbitant without present cause and deliberation therefore they are sinfull because all good is froÌ„ fit means from deliberation from knowledge from direction allowing and commanding the same Seeing they are contrary to themselues therefore they are euill seeing it is the nature of goodnesse to build vp not to destroy it selfe Nay seeing when we are about to doe good euill is present that is our thoughts will rise vppe to hinder the same this is a plain euidence that they are euill Rom. 7.10.20 8 It confoundeth all those excuses and pretences for sinne which are ordinary among men naturally to lay the blame vpon Sathan he enticed them vpon the world as if it were so poyson some and contagious that wee could not deale with it but we must bee defiled yea sometimes vpon God himself as if he compelled vs to euill Seeing the trueth is our corrupt nature is the ground and fountaine of all euill our very thoughts the first motions thereof are onely euill continually yea these are occasions and enticers of Sathan and the world to further sinne yea these as a filthy breath poyson the ayre the world and all that is about them and so the creatures being subiect to vanitie by our sinne proue occasions by diuine iustice to further the consent and act thereof as ministring such matter vnto vs as may tickle the sense and allure the will to consent and giue oportunitie and meanes to act the same 9 This condemneth their conceit and delusion that teach abstinency from mariage and the different vse of meates as if some were euill some good as if that which entred into man did defile him Where as indeed it is that onely which proceedes out of man namely his euill thoughts and imaginations which as they are polluted themselues so as a filthie leprosie they defile all other things and so to the impure all things are impure in that their consciences are defiled 1. Thes 15. where as indeede all things by creation were good and by a sanctified vse may be made good vnto vs. 1. Tim. 4.5 onely they become euill by our corruption and abuse of them 10 This also reproueth the ricenesse and superstition who vpon a conceit of pollution by the euils of others doe either most presumptuously fancy such a state of a visible Church which may be with out all corruption and imperfection both in regard of it outward forme as also in respect of the particular meÌ„bers and theâ—â—fore separate from all Churches and so indeede must goe out of the world to find such a perfect modell and temper of communion 1. Cor. 5. as pretending them to be polluted so necessarily defiling and polluting all that communicate with them whereas indeed neither can such a congregation bee found in this life neither doth a visible militant church require such perfection because this belongs onely to the triumphant Church It is not the euill of others which can defile me so I consent not and approue
thereof much lesse the holy ordinances of God But as to the pure all things are pure so the holy heart may safely partake of the holy things though others defile them nothing becomes impure vnto vs but by reason of that which proceedes from vs. If it bee sanctified all things are become new not sinne excepted 2. Cor. 5 15. All things worke together for the best vnto vs Rom 8.18 11 By this doct ine of the gouernement of the Thoughts are cast to ground all those conceites and Pleas of goodnesse arising from Ciuill Honesty and Morall Righteousnesse For seeing it is the well ordering of the heart which God requires Pro. 26. seeing true holines beginnes from the heart and proceedes by the dayly purifying and cleansing thereof from inward euils Therfore whatsoeuer holinesse consisteth onlie in outward actions and such onely as concerne rather our owne present then future good not ayming at all at obedience to God or at his glory This is farre from truth and soundnesse And therefore seeing the ciuill honest man makes no conscience of duties vnto God But if hee doe any such eyther hee doth them not from a sincere ground in obedience to God nor by an holy manner as direction from the Word but his owne good meaning nor to an holy end the glorie of God and his owne saluation but onely for his owne sake that he may prosper in the World haue the credit of what indeed he doth not that hee may deceyue others by his shews and so deceiue himselfe of the true end It followes necessarily that hee is farre from true grace and so farthest of all other from saluation because he flatters himselfe in his estate and through the drowsines of his conscience lyes securely a sleepe therin 12 This doctrine of Thoughts condemneth also all those shewes of wisedome in the world to meane one thing doe another to equiuocare reserue that in the mind which we vtter not with the lippes or vtter the contrarie as proceeding from an heart and so arguing a deceitful and abominable heart iudging and confounding it self in the doing of what it seemes by this doubling to excuse and defend A second generall vse of this Treatise of Thoughts is for Instruction and that many wayes First for the right information of iudgement As first here is confirmed the doctrine of the Fall of man and his vtter inability to any good seeing his thoughts which are and should bee the beginning of good are onely euill continually and therefore euill whatsoeuer proceedeth from them 2 Hereby is iustified the Doctrine of the Immortalitie of the Soule so the Resurrection of the Dead and day of iudgement The Qualitie and condition of our Thoughts beeing so various so operatiue when the bodies are bound and senseles therof being so euil as that they must come to iudgement doing necessarily all these 3 This confirmeth the Doctrine of the Nature and power of God in the gouernement of his children That seeing our Thoughts and imaginations which are spirituall are subiect to his knowledge and controlment therefore seeing our Conscience condemneth vs and our Thoughts doe accuse vs then surely God is greater then the conscience and iudgeth all things he is a Spirite that can thus iudge of the motions of the Spirit 4 Iohn Hee that will be worshipped in spirite is a Spirit 4 Seeing our thoughts are not only polluted themselues but are the grounds of all euill in vs. Therefore our God is holy and so no cause of sinne nay maruaylous wise and mercifull that can gouerne and turne sinne to our good 5 Seeing the ground of the beginning and consummation of sinne is in our selues Wee forsake God first before hee forsake vs he made vs first righteous but wee haue sought many inuentions Eccl. 7. and so haue brought vpon our selus by our willing reuolte from God an inability to all good and proues to all euill therefore our God is iust in punishing sinne with sinne and so with eternall vengeance 2 For direction to sanctification 4 Hereby wee are taught where to beginne our regeneration namely the heart which is wholly auerse from God must first be purified by faith in Christ the thoughts and imaginations thereof renued that so wee may worship God which is a spirit in spirit and truth 5 Hereby wee may also learne how to goe forward in the power of Godlines Namely by the lowly gouernement of our thoughts and mastery of them For the more our hearts and vnruly affections are brought in subiection the more readie shall we be to all holy dueties the more spirituall in the doing of them and the more constant to perseuere and abound in the same 6 By this doctrine of thoghts is discouered vnto vs the true state measure of that grace which wee may build vpon in this life not that wee haue already attayned or were already perfit Phil. 3.12 But that indeed wee are trauayling to perfection that we may hasten thither are exercised with this combate betweene the flesh and the spirite especially manifested in the rebellion and interruption of our thoughts whē we doe our best or intende the same Condemning that conceit of grace which feels not this combate such as is in the ciuil honest man who neuer doubted in all his life performes outward duties of religion without any such wrastlings challengeth this combate as a confusion of grace 2 Confounding the Popish dreame of perfection merit seeing the inconformitie and repugnancie of our thoughts challēgeth our workes of much imperfection and infirmitie 3 Refuting also their conceit of thoughts as if they were veniall seeing they are the cause as themselues confesse of mortall sinne 4 Confounding the Libertine who iustifieth his interest and hold in Christ by the deadnesse of his conscience not conuincing him of sinne not reprouing for righteousnesse 5 And reiecting the dreame of ciuill honestie that fancieth the perfection of his estate in the ignorance or drowsinesse of his heart approuing falsly of his wayes 6 This iustifies the power of the word as being the searcher of the thoughts and confounder of them to conuince the prophane conceit of it as if it were a dead letter and to prouoake vs to yeeld vp our thoughts and hearts to the obedience thereof to assure vs of the effectuallnesse therof into our conuersion because it is able to purge the fountaine of corruption and to dig vp sinne by the roots and so to informe vs to rest wholly thereupon for our effectuall calling and to teach vs to iudge thereof by the spirit not the letter to bring spirituall hearts to profit thereby 8 And so hereby we may discerne the grounds of all those combustions and separations which haue beene in and from our Churches in these dayes Namely that they haue proceeded from the presumptuous thoughts of our hearts as puffed vp with singularity and enflamed with enuie and discontent practising separation vpon conceit of impuritie and
pollution arising from an erronious and peruerted iudgement That so we may labour to moderate our thoughts with meekenesse and sobrietie thereby preserue our peace with God and so maintaine the vnitie and peace of the Churches 9 And so wee may be satisfied in the ground of all those trecheries and practises of Antichrist and his Locusts against the Magistrate and Church of God Namely that it hath beene no other then the insolency of the heart and deceitfulnesse of the thoughts and imaginations thereof Intending that inwardly whereof it carries a contrary semblance pretending obedience when it plots all desperate mischiefe and carrying all things in a mysterie that so it may deceiue it selfe others wheras if it purposes and intentions were apparant it could lesse deceiue others might hope to bee freed from deceit it selfe 10 By the consideration of the quality of our thoghts and power thereof wee are confirmed in the limited power of Sathan who though hee know much and labours to diue into our hearts hy his sodaine and violent tentations that hee may make vs beleeue that he knowes and rules in them yet both the manner of his tentations argueth that hee knowes them not because they are sodaine and violent seeking to oppresse and take our hearts at vnawares and so to abuse them with false conceits of themselues whereas the thoughts of the naturall hart are free and voluntarie such as wherein we take pleasure yea though they be contrary to natures happinesse wheras Sathans iniections are not without some terror to the flesh and so with confusion of the happines thereof And especially the qualitie and operation of the thoughts being so infinite and contrary and that as it were in an instant do argue plainely that there is an infinite power that doth enliue and actuate them that Sathans power is limited not to rule them at his pleasure In that wee finde by Gods mercie a resistance of these thoughts by the grace of God in vs and so a gratious victorie ouer them Whereby as wee haue a sure pledge that the Lord ruleth in our hearts and hath taken them into his sole soueraigne protection so may wee bee hereby confirmed in the limited power of Sathan that he can know no more of our hearts then shal make for his further confusion howsoeuer hee would make vs beleeue that hee knowes so much of them as may serue for confusion Whereas all that he knowes is but by probable coniecture the outward effects which may bee wrought by him contrary to the purpose of the heart or by the abused motion of the heart through his obscuring and disenabling thereof that either it cannot vse the true light wherewith it is enformed or else by his false light is deceiued to misiudge thereof 11 This doctrine of thoughts as it is a plaine confusion of all happinesse in this life seeing our euill and vnruly thoughts are sufficient to confound not onely all that happinesse which is placed in earthly things because our thoughts cannot be satisfied therewith and so are much confounded with the disappointment thereof but euen to confound all that happinesse which wee may place in heauenly things as being confounded therin by the shortnesse of our thoghts not able to conceiue the same as it is in it selfe or by the rebellion of our thoghts conuincing our vnfitnesse thereof So it proues hereby a powerfull meanes to prouoke vs to hunger after the life to come and to hasten forward vnto the same that so we may be freed frō such noysome guests that wee may more spiritually serue our God that wee may haue more intire familiaritie and societie with him that our hearts may bee satisfied with their proper obiect Quia fecisti nos ad te ideo inquietum est cor nostrum donec perueniat ad te Augustin Lastly hereby wee may bee enformed in the true grounds of all such deceites as fall out in Religion yea in all our ciuill affayres Which is onely the deceitfulnesse of our hearts imaginations either conceiting vs what wee are not and so seeming somewhat where we are nothing wee deceiue our selues in our imaginations Gal. 6.3 Or else conceiting happines where indeed it is not and so leading vs to destruction in steed of saluation Or else abusing vs with good thoughts and purposes when we meane and do the contrary Or else excusing any vile and grosse wickednesse vpon the vaine conceite of our Thoughts and purposes not meaning◠not intending the same A third Generall Vse of this Doctrine is for Triall and that many wayes 1 Of our sound Conuersion That if wee make conscience of our thoughts and labour to order and keepe them in subiection This is a Rule to trye our sinceritie by 2 If wee are more troubled with the euill of our Thoughts and priuie corruptions which are apparant to God then with our outward faylings that are discernable of men this also is a gracious Triall of the sincerity of our hearts 3 That if wee are more carefull to doe God seruice in secret then openly because here wee approue the vprightnesse of our hearts before him and giue him the honor of the searching of our heartes this also argueth the sincerity of our Thoughts and so of the whole man 4 If seeing our renued hearts are more large and readie to good then our outward man can bee in regard of such manifold lets from without that doe hinder the execution of our endeauours and purposes therefore wee Endeauour still more then wee can doe thogh we are hindred in the action yet approue what we should doe and are more earnest in prosecuting the same This also is an euidence of inwarde sinceritie 5 Whereas the heart by the light of grace as it discerneth what it should doe and is made ready to doe the same yet withall by the same light it more sensibly discerneth it in ward rebellion and faylings as beeing but in part regenerate Therefore if now Howsoeuer the outward action may passe currant with men and the heart also in respect of the truth of it purpose therein may haue some comfort of it acceptance with God especially in that the person is accepted in Christ yet in regard of the conscience of the Imperfection and rebellion of the heart in the doing of good of it pride and selfe loue in the ouerualuing thereof we cannot discern our faylings when wee doe our best and so in steade of expecting prayse or merit for the same shall iudge our selues to haue deserued no better then shame confusiō as hereby wee shal iustifie the Holines of our God who requires perfection of vs so now we shall also iustifie our selues as being desirous to be found in Christ not hauing our owne righteousnesse as now forgetting what is behinde and hastening to what is before that so beeing enabled still by the vertue of our Lord Iesus wee may in him grow vp to perfection 6 Whereas the renued heart though
it endeauour to serue God in vprightnesse yet being but partly renued is thereby subiect not onely to le ts from within but also in regard thereof is an occasion to make al outward obiects hinderances also therunto If therefore we shall now keepe a watch ouer our hearts and thought labouring to gouerne them by the Word and dayly confine them to the righteous law of God and so withall shall bee sober and careful in the vse of outward meanes which are the obiects of euill thoughts and fuell thercto not vsing our liberty as an occasion to the flesh but refrayning our selues as weined children from the baytes of the world not doing all what wee may nor being bolde with whatsoeuer is in our power but beeing Lawes vnto our selues shall doe all things to edification and vse all thinges to the glory of God being contented with our Estates and abstaining as strangers fâ—om these varieties of earthly things which are rather giuen vs for the triall of our power in abstaining from their excesse and subduing our harts from the desire of them then that we should take our fill of them because hereby they become occasions to pester the heart with innumerable lusts Thus if we shall behaue our selues in the vse of our Christian libertie it is a plaine euidence of our rectified harts of our thoughts sanctified 7 Whereas it is the propertie of cleane beasts to chew the cud end ruminate on what they receiue so it is an vndoubted euidence of the purifying of the heart if wee ruminate consider of our thoughts and motions whether to good or euill For if they be euill hereby we take notice of them and so discerning the qualitie of them by the word are hereby humbled and confounded by them in regard of any perfection that wee haue attained and so by this means either preuent the consent and act of sin or else breake the force of it though it bee coÌ„mited that so it may lesse discourage vs and abide shorter time with vs. But if they bee good by this ruminating of them wee discerne of their nature and fitnesse for our present vse and so approuing of them accordingly are enabled to take the oportunitie to put them in practise whiles hereby wee shut out contrary tentations in that the heart thus dwels vpon them and so beeing faithfull in a little wee stirre vp the spirit to assist vs in the execution of them And if by violence of tentation wee may happily bee preuented of putting theÌ„ in practise yet herby we know they are sanctified because they are not now sodaine motions which may bee in the wicked but deliberate and setled purposes to doe the will of God and so shall bee accepted in stead of the deede Thus may our Thoughts euidence the truth of our conuersion Tryall of Encrease And so hereby wee haue a notable Tryall of our growth encrease in grace For as our heartes are lesse pestered with worldly and carnail Thoughtes as they are more replenished with heauenly meditations so haue wee gotten a greater hand ouer corruption so haue we a more plentifull encrease of the grace of God 2 As good Meditations and Thoughts doe more abide with vs and are more affected and delighted of vs are more powerfull to enable vs to holy actions so doth the grace of God encrease in vs. 3 And on the contrary the more we are sensible of euill Thoughts the more they are irkesome and grieuous vnto vs the sooner wee can reiect them and turn them to contrary motions And yet are made more warie and wateâ—fâ—ll by them to auoyde outwarde occasions and baites to sin so the more hath the death of Christ preuayled in vs to the crucifying of the olde man the more hereby wee drawe neere to the life of glorie A third Rule of Triall by this doctrine of thoughts is in respect of the Part vnregenerate so of such effects as proceede from the same As first Faylings in we doing occasions these Tentations that it is not in truth that God who is perfect and hates iniquitie will not accept it For the conquest wherof this Doctrine of thoughts yeeldes gracious supplie As that 1. seeing the truth of well doing is to be measured by the purpose of the heart intending it and not by the act thereof which may bee hindered by many occasions And indeede it is not needefull that it should bee so perfect as to be without blemish for then we should not neede a Sauiour wee should haue our heauen in this life wee had no interest in the merite of Christ therfore seeing the Lord loueth truth in the inward maâ— accepteth the willing mind aboue what wee can doe as requiring no more then hee giues and shewing his power in our weakenesse that hee may haue the onely glory of all his mercies it followeth necessarily that there may bee truth in what wee doe though there bee not perfection and this is an euidence of the truth thereof because our heartes doe endeauour and approue the same as beeing purified by Faith in Iesus Christ in whom wee truely and vprightly desire to please our God in all things 2 And if there bee truth in what wee doe our hearts bearing vs witnesse of our vnperfect endeauour wee neede not feare the acceptance thereof seeing as the Lord accepts vs aboue the worth of what wee doe or can doe in the merite of his Sonne so in him he accepts the willing minde not imputing outward faylings vnto vs. This Doctrine of our thoughts is a sound Tryall of our sinceritie euen in our decayes in such measure of grace or present power of it which formerly we haue enioyed For though the Saints may leaue their first loue decay in some measure or vse of grace which formerly they haue had yet if their thoughts acknowledge and approue of such a former measure to bee better then what they now find 2 And withall iudge them in their present decayes and leade them to the meanes whereby they may recouer and giue them not ouer till they haue wrought a denyall in themselues that they may bee sound in Christ This is a sounde euidence that their decaies are not desperate nay this is a comfor-fortable token that they shall recouer againe 3 This also proues a liuely triall of an other effect of the vnregenerat part namely falling into grosse euils For though the Saints haue and may fall into many grosse euills yet if our thoughts haue risen and strouen against the Motion of them so that vnwillingly we haue beene drawne thereto and in the committing of them doe gaine-say and dislike of them Especially when they are committed doe smite vs for them and giue not ouer till the heart bee broken with godly sorrow and so bring foorth speedy and vnfained repentance This is a plaine euidence of the vprightnes of the heart This is a teâ—timony of our conquest of them Yea though the Saints should fall againe and
again into the same sinnes as Abraham and Sarah did though they should fall fâ—â— one grosse sinne into another through the deceitfulnesse of sinne and violence oftentation as Dauid did and so make a foule bread euen into the synceritie of their hearts yet herein also may they haue some tryall of their sinceritie by the power of their thoughts As that they are more sensible of sinne the more they are deceiued by it 2 They are more humbled for it and testifie greater hatred and detestation of the fame 3 And are more tender compassionate in iudging of others 4 Yea more wise to auoyd the occasions therof 5 And more profitable in teaching forewarning others to do the like Psa 51.6 More weaned from the loue of the world more desirous of prepared to their dissolution Lastly because often falling into the same sinnes against light of conscience and experience of Gods grace in preuenting or mastering the same prooues an occasion to offer violence euen to the purest thoughts and holyest purposes and so to chalenge the sincerity of the heart and thereby proues a meanes of wounding the conscience and affecting yea swallowing vp the same with intollerable griefes and horrors yea with hellish and desperate pangs whereby our estate in sincerity is specially questioned because there appeares no hope of recouery in that hereby there will follow a refusall of meanes which may recouer or a peruerting of them to our deeper plunging in this horrible pit of despayre Yet herein also may wee raise vp vnto our selues many euidences of our sinceritie euen by the holy temper and swaying of our thoughts And that first by returning our thoughts to what experience wee haue formerly had of the goodnesse and faithfulnesse of our God refreshing vs with sound peace of heart and ioy in the holy Ghost Whereby as we may make this collection that seeing the graces of God are without repentance therefore hee that hath loued vs once will loue vs to the end Ioh. 13. So hereby may we gather sound assurance for our vpholding in tentation and recouery out of the same A 2. vse of our thoughts in these tentations of despayre is that we think not so much vpon the extremitie of the tentation as vpon the power of God and his promise vppon his word and pledges that he hath giuen vs for recouery out of the same and this shall also gratiously sustain vs in the present brunt and fasten vs vpon the Lord for assurance of his loue A third vse of our thoghts for tryall in this day of tentation is to consider that as the Lord doth not esteeme vs as we are in tentation but as he hath accepted vs in his Sonne more then conquerors so we should not thinke and measure our selues by tentation but by our interrest in Christ 4 Especialiy seeing our mostâ— vile and fearefull thoughts in these cases are Sathans iniections and ten ations not our owne purposes and desires as appeareth both by our greeuing and complaining of them by our disclaimâ—ng of them when wee come to our selues haue we not by this doctrine of thoughts this gracious euidence that though Sathan seeke to aggrauate our affliction and presse vs downe therein by accusing vs of these thoghts as if wee now were vtterly past hope c. yet in that they are not ours they shall not be imputed vnto vs but rather prouoke the Lord by such blasphemies to bee auenged of Sathan who dishonoureth his name and abuseth his workemanship by such odious contumelies and so thereby to deliuer vs out of his hands The last vse of this Treatise is for comfort and that many wayes 1 To those which are not yet called that they may hope for their calling in due time and hasten the same Not that there is in any naturally any true hope of theiâ— calling or any meanes to further the same but that the powerfull and wise Lord for his glory turnes those things about which in them selues hinder the same to be meanes notwithstanding to hope for and hasten their calling As first this doctrine of thoughts discouering hereby our vtter inability to grace prooues a gratious meanes to cast vs wholy out of ourselues and so to prouoke vs to faint for the true remedie And the rather because if once the Lord awaken the conscience by the Law and so discouer what heretofore we were ignorant of namely not onely that lust is euill but that eueÌ„ our very thoghts without consent deserue eternall damnation as this to the naturall man proues a means of further rebellion because the wisedome of the flesh is enmitie against God and cannot bee subiect to him Rom. 8.7 So hereby our thoghts become more outragious and vnreasonable setting the whole man on fire with the rage thereof and so depriuing him of all rest and carnall peace Yea for the coÌ„fouÌ„ding all conceit of perfect happinesse in himselfe that hereby hee must necessarily bee constrayned to seeke for peace else where And doth not the law now prooue a Schoolemaster to send him vnto Christ that so by faith in the Son of God he may finde peace to his soule Gal. 3 27. Rom. 5.1 In our Regenerate Estate they also serue for comfort and that many wayes First in regard of our Imperfections and faylings in holy duties As first approuing hereby vnto vs the truth of our Estate in grace by this imperfection of our Sanctification and so comforting of vs that the Lord which hath begunne the worke will perfect it and in the meane time will accept what he giues and magnifie his power in our weaknesse that hee may haue the glory 2 Cor. 12.8.9 Mal. 1.6 Phil. 3.12.13 And so renuing vs hereby dayly in the merite of his sonne that stil we may be found in him not hauing our own righteousnesse that in him we may daily bring forth more fruit Iohn 15.3 and so through his power be kept vnto saluatioÌ„ by the alsufficiency of his sacrifice be dayly presented blamelesse before God and so enabled to attaine perfection 3 And seeing no other thing befals vs herein but what hath happened to the most holy beloued sons of God by adoption as this may comfort that seeing they haue attayned and yet without vs shall not bee perfected therefore wee also shall in due time reape if we faint not If our case were singular from them wee might despayre but hauing now with them the same common way of imperfection wee shall also with them attaine vnto perfection 4 If wee consider that it is not so much the outward worke as the purpose and truth of heart which God respects therefore if there be a willing minde though it bee in weakenesse we haue a certaine promise that God will not quench the smoking Flaxe that is if it be but a mite hee will accept it 2 In regard of our relapses and decayes from former measure of Grace wee may also raise much comfort by the carriage of our thoughs
enduring such monsters to poyson the earth and causing their owne pride contentious spirits to bee their own bane either their proud hearts will not endure controulement and so they will make away themselues vpon conceit that the world is not worthy of them or to bee freede from the corruptions thereof Or their mad enraged consciences can finde this onely ease thereof euen to rende their liues a sunder and macerate their cursed carkases that the Lord may be iustified in their iust confusion in making them the executioners of their owne destruction The Remedie hereof How wee shall resist them by some such like as these meanes 1 If wee tremble at the first motion of them and abhorre them 2 And are more troubled with them then with any desperate thoughts tending to our owne hurt 3 That wee offer them vp to God in Prayer as Ezechias did the letter of Rabsaka 4 And humble our selues with extraordinary griefe and zeale against our selues in regard thereof 5 Making more conscience of taking Gods name in our mouthes and so generally of all holy duties 6 Applying our selues to a more serious meditation of the Maiesty power and goodnes of God Specially when as in regard that these thoughts are iniected by Sathan though they are occasioned by our corruption yet here the snare may be to diuert the the blame from our selues and lay it vpon Sathan and so wee shall bee hindered of the search of our hearts giuing the occasion and so from the duery of Repentance Therefore bee we wise herein soâ— to discerne betweene thinges that differ that neyther all the burthen may bee layde vpon Satan nor vpon our selues But learne we thus to diuide this TentatioÌ„ betweene Sathan and the corrupt hart as to acknowledge the corruption of the hart to occasion this Tentation yet to returne the poyson of the Cuppe to Sathan againe in not approuing thereof nay in a speedy repelling of the same yet so as retayning with it selfe an holy feare and humiliation in regard of such horrible buffetings and so walking more spiritually with God to preuent the like assaults Tryall of a good issue of these blasphemous Thoughts 1 That whereas vsually their accompanies these blasphemous thoughts an vsuall tentation to destroy our selues as a iust effect thereof As eyther to bee auenged of our selus because wee thus dishonour God wee are not worthy to liue c. or else these fearefull Thoughts inferre that wee haue no hope no holde in God and therefore cause to despayre of his mercy and so to expose our selues to his vengeance This falling out here the Triall is that whereas naturally wee should bee more troubled with what toucheth vs so neere then with that which concerns God If now these diuers thoughts eftsoones at the same time assalting vs though both no doubt must needes affect Yet if it more affect vs that our God is dishonoured and his glory called in question by these blasphemous thoghts then that our owne estate is hazarded by the other This is a true sign of grace and a graciouâ— Testimonie that wee shâ—ll get the mastery of them 2 That we find our selues more affected with Reuerence and care in taking Gods name in our mouthes and bee more grieued with the blasphemous oaths that raign in the Land proue more strict and sincere in the matter of Gods Worshippe labouring to reform and limit it by the Worde comforting our selues that what Sathan iniects shall be reiected vpon him againe hee shall answere for his blasphemie and abusing of our infirmities Of foure kindes of euil thoughts wherewith some men are especially troubled Namely 1 Blasphemous Thoughts 2 Melancholy Imaginations 3 Vnseasonable and wandring Thoughts interrupting them in holy dueties 4 Of dreams and thoughts in the night Together with their seuerall causes dangers and remedies CHAP. IX Of Melancholicke Thoughts and such perturbations as do arise from and accompany them What they are not IT is ordinary with Sathan when any good Thoughts arise to divert vs from sinne or prouoke vs to goodnesse to impute these to Melancholy 2 And it is also a speciall prancke of that old Serpent that when any fearefull and blasphemous thoughts arise to the dishonour of God that wee might not regard them and so neglect that due humiliation which is required in this case to father these vpon Melancholy it is not corruption but onely some Melancholy mood we are not in our right mind they are but idle fancies c. Which â—â—ough it were sufficient to condemn them yet the policy of Sathan herein is that we should vndervalue them and so not answer our God in that iust honour and deepe astonishment as is fit herein 3 Yea Generally if wee will beleeue diuell the there is noâ—â—â—y euill thought but muâ—â—â—ee foysted vpon Melancholy That so we may condemne the humour and not our selues nay rather that we may altogether neglect them as proceeding from such an idle braine Very necessary therefore is it that wee should know what indeede Melancholy Thoughts are And so to discouer the causes of them and also the outward occasions thereof And withall to lay down the diffâ—â—â—nces therof And so to â—â—y open the manifold dangers and issues of the same Together with the Remedie thereof Concerning Melancholy Thoughts What they are Namely Violent and yet setled and strong imaginat on s of the Minde arising from such parts as are especially possessed with that strong and pestilent humor and namely the Braine Splene and Heart causing strange and vehement passions of Feare Griefe Ielousie Rage yea oftentimes euen vtter despaire and fearefull violence against Nature First I say â—â—ey are violent as proceeding from the rage of the humour enduring no meane froÌ„ the ruling of it as by it flatulent and fierie nature causing such sodain violent passions And yet though they be vâ—olent yet they are setled strong according to the growth and power of the humour and difficultie of it remoueall 3 I adde that they arise from such parts as are affected with that humor which being bread first in the stomacke through ill digestion and partly bodily constitution emptying this humour into the Splene as the naturall seate thereof and so cloying and obscuring the same produceth that flatulent and pestilent winde which possessing the veines and concauities about the heart choaketh and infecteth the spirits thereof and so causeth such Melancholicke imaginations Or else fumeth vp to the braine and so peruerting the fantasie not onely depriueth it of power rightly to discerne of things but peruerteth it with a contrary qualitie to mistake the truth and so out of it wrong apprehension peruerting the iudgement returneth to the heart according to it false report and so affecteth the same with such passions of feare ioy c as are nothing so indeed or aboue the occasion And so produceth thereupon such effects in the body mind of despaire horror distemper consumption c. These are
Melancholy thoghts And the inward causes of them are 1 The complextion naturally yeelding such kinde of imaginations 2 Or the condition of life as either contemplatiue and nourishing the same in regard of the deepe imployment of the minde or that rest of the body necessarie required herein both which concurre to the procuring of such thoughts as requiring solitarinesse and so giuing libertie to feede such thoughts to feed thereon Or the condition is spiritual and abstracted from the world and so either for want of outward contentment to the flesh causeth by the mortification thereof such solemne and retyred thoughts nay oftentimes by reason of our excessiue desire to conquer corruption followes euen an infatuating of nature and so such sottish imaginations Or by reason of those extraordinary ioyes and comforts which do accompany such spirituall walking cause a kinde of dotage thereon and so such idle and fantastick thoughts to humble vs therein that so wee might haue no sensible delight in the flesh or might be comforted gratiously in our delight therein or in respect of the imperfection of grace thoughts of infidelitie despaire c. Or a crasie and diseased constitution wasting natural heate and moysture may bee a cause hereof especially if violent feauers and acute diseases doe accompany the same Especially a wounded spirit finding no rest in God is at continuall vnrest with it selfe and so turmoyled racked with these fearefull and desperate imaginations Outward Occasions are 1 Principally Sathan closing with Natures disposition and so continuing these dumpish and sotting thoughts to pusle vs therein that we may not winde out thereof Or taking aduantage of the imperfections of grace and such infirmities as doe accompany the same and so occasioning such lumpish and distracted Thought Or closing with the fayâ—est flowers of Grace and so causing to doate and rest therein cleareth the minde therewith and so causeth mufing and feeding theron Or taking occasion by outward crosses to plunge the minde into immoderate sorrow and so procures melancholicke and fearefull Thoughts 2 Strange distempers and drowsinesse of the weather working vpon the complexion and sorting with other occasions and so cause these lumpish and fearfull Thoughts 3 Or else some great outward Crosse may amate and confound the minde and so oppresse it with these imaginations vpon conceit of deseruing the same vpon feare of further euils 4 Or some extraordinary happinesse may ouer ioy the minde and so not being able to weld it estate is therfore vsually confounded with such distracted and lumpish imaginations 5 Or habite and custome of Diet may dispose the body hereunto 6 Or lastly Age and consumption of nature may occasion the same The Difference of these Thoughts are eyther According to the diuers Subiects wherein they are Or else according to the seuerall occasions of them Concerning the Subiects eyther they are Naturall or new borne If Naturall eyther affected with Naturall Melancholy or with Melancholique excremeÌ„ts that is vnnaturall arising from Adustion and so also the Thoughts doe differ Being more temperate in the naturall Melancholy but in the vnnnaturall more violent and outragious the difference beeing onely in quantitie and measure not in quality If the subiect bee renued and regenerate this is to bee considered in the soundnesse of his mind or in the wounding thereof with the conscience of sinne If the minde bee wounded the Thoughts will bee yet more fearefull heauie desperate c. But a sound mind will beare his Infirmitie Prou. 18. yea sanctifie it graciously to be matter of much spirituall vse as afterward This difference may be obserued in regard of the diuers Subiects As also in respect of the occasions There may bee great diuersity of these Thoughts accordingly are they occasioÌ„s are more and lesse violent or as they are more and lesse pleasing or as they more lesse concerne vs which difference may be rather determined by experience and obseruation then by any relation or discourse c. Thus of the Differences And so also the Effects of them are according to the Diuersitie of Subiects occasions Concerning the Subiects of Melancholike Thoughts they are generally such as are disposed naturally therunto by complexion constitution condition of life and more especially they are two according to the olde Rule Aut Deus aut Demon. The Melancholike person is eyther a God or a Diuell that is exceedingly well inclined or disposed or passing ill This humour admits no meane eyther it furthers graciously to a pursuit of the best graces so is employed sanctified thereto or else it is the occasion of most desperate wickednesse of Pride Idolatrie Blasphemie Despayre c. ' against God or of Malice Murther confusions and strange combustions of men In the better of these It hath these effects being qualified ruled by grace 1 As to occasion zeale and courage in the cause of God 2 To procure constancie and resolution in well doing 3 To enable to diuine contemplation and heauenly meditations 4 To breed tendernesse of conscience and dayly sense and remorse for sinne 5 To further profounde and deepe insight into heauenly Mysteries and sound iudgement thereof 6 To leade vs to more intire society with God and acquaint vs more familiarlie with him 7 To weane vs from the loue of the World and all earthly things In the other giuing the reine hereunto and being dayly kindled by Sathan and hath vsually these effects Namely according To the diuersity of the cause or contâ—nuance and strength of the humour or such Accidents as doe accompany the same As if Naturall Melancholie prevaile in the bloud there it causeth Feare suspition sadnesse and pensiuenesse euen when there is no cause in that the splene sendeth vp vapours into the heart and so annoying the same passeth vp to the braine countersayeth terrible obiects to the fantasie and polluting both the substance and spirites of the braine causeth it without externall occasion to forge monstrous fictions and terrible to the conceit which the iudgment taking as they are presented by the disordered instrument delivers vs ouer to the heart which which hath no iudgement of discretion it selfe but giuing credit to the mistaken report of the braine breakes out into that inordinate passion against reason The cause hereof is because the instrument of discretion is depraued by these melancholike Spirites and by darknesse and cloudes of melancholy vapours rising from that puddle of the splene obscure the clearenesse which our spirites are endued with and is requisite to the true discretion of outward obiects But If Adust choler preuaile then proceede other passioÌ„s of rage presumption despayre and such actions as issue thereupon The Remedie of these Melancholike Thoughts This is twofold according to the diuers causes of them Which are partly Naturall partly Spirituall and Externall Touching Naturall causes heere though Naturall Remedies haue their due places for which I reâ—erre them to the godly Physitian yet in these I take it the cure is