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
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
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
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
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
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
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
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