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
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
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
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
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.
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
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
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