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
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
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
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