pleasures and are full fraught with cogitations desires thereof 10 And if wee doe obserue that cōmon condition of ordinary Proselites that eyther they worshippe they know not what through the wilfull ignorance that is in them or else through pride and curiosity they are still to seek how to worship God each day and example prouing an occasion to change their iudgements in the mater or maner of diuine worship at the least and that because hereby they would still take some occasion of carnall liberty as imagining they are not bound in obedience to what they are not resolued of and so they will neuer bee resolued how to serue God that they may not serue him at all as this necessarily occasioneth much staggering in what they doe so by reason of this staggering in their minds how can they chuse but be pestered with multitudes of wandring and disturbing thoughts of Feare of themselues iudging of others c. 11 Hereunto furthers that manner of Preaching in these dayes among some suiting by the diuine iustice with the common ayme of the baser people Which being onely to retayne the credite and forme of Religion to deny the power thereof to rest in what may giue contentment to the flesh reiecting that which may abase the same and therefore willing to grace and countenance what may sort therewith hating those that rebuke in the Gate and aduancing such as crye peace eyther by not medling with sinne at all or else by making a mock of it with their politicke and carnall glancings at the same Is it any maruell if now in steade of powerfull teaching they are fitted with the enticing wordes of mans wisedome eyther with such matter as may bee mysticall and profound exceeding to their capacities or with such as may nourish sinne by it colde reproofe thereof And doth not this proue a means to nourish vaine Thoughts eyther that it is not the word of God or that the Lord is like vnto them That Preaching is but policie c. 12 Especially that which encreaseth and confirmeth these vaine and wandring Thoughts in diuine worshippe Is our customarie and carnall keeping of the Sabboth Wherein seeing the Lord requireth the whole and entire concurrence of the whole man of his Thoughts wholy to delight in him of his Wordes to speake altogether of heauenly things of his actions sutable thereunto the Naturall man beeing not able to conceiue this spirituall worshippe or if he doe yet thinking it impossible or vnreasonable to bee so restrayned measuring the worshipppe of God by the acceptance of man who sees and regards the appearance not the hart doth therefore content himselfe with bodily seruice willingly giues way to the vanity of the mind and so the bridle is let loose to its own corruption and Sathan fostering the same by furthering variety of obiects hereunto and casting moreouer into the heart multitudes of carnall and prophane Thoughts Is it any maruell if the like liberty be taken in other dayes at other times that the heart in the performance of them may roue and wander after vanitie 13 And hereunto further the false conceit of that Liberty which the Lord hath giuen as to follow out owne affayres on the sixe dayes Wherein seeing we presume that wee now are exempted from seruing of God or else that wee may serue him onely so farre as that our owne times must bee first serued wee must serue him for our owne sakes and not for his glory As this hath proued an occasion to the most to renounce altogether the worshippe of God on the other dayes as if now they had no leasure they should wrong themselues and disobey Gods will so if any such duties bee performed yet the conceit of this libertie for the world so cuttalls and subiects them to any worldly occasions as that it is no maruell that as they are begun vpon such groūds rather that wee may prosper in the world then God may bee honoured so they are suited with carnall matter as rather for thinges of this life then those of a better and so they are performed in carnall manner with worldly Thoughts carnall affections and so haue no better then a carnall issue God may giue vs our desire and yet send leannesse into our soules Psal 1. to 15. Wee may haue our reward in this life profite pleasure credit c. Math. 7.8 God will not bee beholding to vs for his seruice but giues vs our wages in hand but as for the things of a better life as wee doe not principally seeke them nay do but conceit them for our present vse so no meruayle if wee misse of thē in the end as hauing our portion in this life 14 And doth not the conceit of our Abilitie to serue God of our selues a thing incident to euery naturall man to thinke hee is man good enough to doe God seruice of his owne libertie and power and that rather God is beholding to him for his seruice then hee any whit indebted to God for the same doth not this conceit I say iustly prouoke the Lord to leaue vs to our owne counsels that in his worship our hearts being puffed vp with conceits of their worth shall be iustly confounded therin by these carnall imaginations and ends which ayme at no better then this life which sauour onely or principally of earthly things euen when they are worshipping the God of heauen 15 And doth not that conceit of Merite which bewitcheth vsually the naturall man vpon the former false ground of his ability to worship God doth not this I say robbe God of his glory and Christ of his merite and so prouoke the Lord to leaue vs to such carnall and bodily seruice thoughts therevnto that so wee may bee confounded in our confidence and reape the whirlewinde of mens prayses and worldly contentment while we sow the winde of our owne prowd and vaine glorious hearts 16 Lastly whereas the worship of God being spirituall is therefore principally performed with the heart affections and so with the outward man onely furthethering thereto and expressing the same Hereupon many conceiuing that bodyly seruice profiteth nothing as indeede it doth not of it selfe nay rather that the letter killeth or at least wise hindereth our spirituall worship haue therefore growne to strange conclusions and practise as that the word is too scant a rule for holinesse or too base a string to tune the same That the seruice of the bodie is either altogether needlesse or combersome in the worship of God who must bee worshipped in the spirit and so haue vanished into fearefull courses of singularitie and separation Of singularitie as fancying to themselues strange dreames reuelations in steade of the word or adding their owne inuentions and fancies to supply the same And so of separation as forsaking the societie that submit to the ordinances of God as Nouices or carnal worshippers as time-seruers and wil worshippers as a prophane people that
vpon pretence to better themselues and avoyde these offences forsaken our assemblies and refused their true guide and light to know God and themselues by and so indeed by the iustice of God haue bene giuen vp to all vanitie and peruersnesse of error and endlesse wandrings Not onely condemning our Communion as abominable and monstrous and yet still chopping and changing their iudgements therein sometimes we are a Church sometimes no Church but a Synagogue of Antichrist heare vs they will but not ioyne with vs But herein also iustly condemning themselues in condemning vs as renouncing that conuersion which if euer they had any as themselues vndertake they had they had it among vs And so condemning all truth of Gods former graces in them as no better then hypocrisie and so beginniâ—g againe with Rebaptization New constitutions And â— t still as wee to beginne as euer not knowing what to hold euery day affoording a new conceit according to the giddines of their spirits and iustice of God especially giuing them vp to endlesse mazes and coyning of new fangled conceits and so insteed of broaching conceits of puritie and perfection haue bene giuen vp to fearefull errors of Atheisme and Libertinisme and so thereby giuen vp to all licentiousnes and grosse prophanenesse As herein the iustice of God is admirable in meating vnto them such recompence of error as is meet so hath it bin my instruction to bee wise with sobrietie And finding sufficient in our Churches to saluation to set vp my rest herein in all humilitie and thankfulnesse and so to labour the improuing of such gifts and meanes which are plentifully offered herein for the seruing of my selfe and others And thus the rather haue I bene resolued in when I obserue others though at the first stumbling at corruptioÌ„s in regard of the tendernesse of conscience and happily being carryed through ignorance with the faire shewes of such as haue gone out froÌ„ our societie haue the rather conceited of their way least they should proue vncharitable in iudging them by not siding with them yet now vpon some experience of their way better discerning of things haue grown by Gods mercy to a setling of their iudgements in subiectioÌ„ to the light that shines amoÌ„g vs so by the blessing of God vpon their labors persons haue bene approued therein to God and to the Churches As this hath bene a further confirmation vnto me to labour the Peace of the Churches and submit with all conscience thereunto so it hath affoorded much more peace to my soule and comfort in my labours And therefore as I haue found that wauering and vnsetlednesse of iudgement is a principall ground of all such vanitie and peruersenesse of thoughts that do pester vs in diuine worship so I may safely conclude that where the minde once is setled in what it should doe and how to perform the same this is a gratious euidence of the cleansing of this corrupt puddle This shall make our thoughts affections more pure and intentiue in the worship of God And therefore howsoeuer we may yet be troubled with the same when wee know what we do endeuour after the best manner to perfâ—rme the same yet herein is our comfort that the Lord will not be seuere to mark what is done amisse if there bee a willing minde in his seruice that we iustifie God in doing his will thogh therein we iudge our selues for our fayling therein As considering that in this life wee are labouring to peâ—fection and haue not yet attained and therefore as it is our perfection then to see our Imperfection because thereby we euidence our hold in Christ and not in our selues who is our righteousnrsse and sanctification that hee that reioyceth may reioyce in the Lord 1. Cor. 1.30 So by the dayly sense of our faylings conuinced by the imaginations and dayly rebellions of our hearts wee shall bee prouoked dayly to renue our â—ight in Christ Iesus and so receyuing daily new strength and grace from that fountaine we shal bee enabled thereby to proceede in grace and in euerie good worke that so wee in him may attaine to perfection and follow hard after the marke for the price of our high calling in Christ Iesus our Lord Phil. 3.12.14 As remembring that this life is the Time of combating and wrastling with corruptions not of full victorie ouer them And therefore if wee striue lawfully we shall obtaine if we giue not ouer them they in the end will giue ouer vs. And therefore if now we can still groane to bee disburthened of these trouble-houses and sigh to bee pertakers of the heauenly communion where wee shall bee freede from all these noysome guests This is our Euidence that already wee haue got the better of them and in the end shal be quite ridde of them Especially for the healing of this Fluxe of vaine and wandering thoughts labour wee to receiuc the Word and all other duties as the Worde of God as in the presence of God propounding the maine end which is our conformity to God our obedience to his Will being wise to trye the Spirites and holde that which is good so shall our hearts bee set vpon the Lord in holy duties so shall they not roue at any by-obiects eyther of the Minister his faylings to stumble at therein or at any other vaine complement that may distract vs. Aboue all bring faith to the practise of all Gods ornances namely a perswasion that God commaunds them 2. an euidence that wee doe them not to merite but in obedience to God in thankefulnesse to him for his vnspeakeable loue in Christ that by the power of Christ wee are enabled thereto that through the merite of Christ we shal bee accepted and so shal this immoderate Fluxe be graciously healed Vses of these wandring thoghts both for The tryall of our mastery ouer them and also for our comfort in regard of such remaindure as will necessarily accompany vs in this our Pilgrimage Howsoeuer we haue vndertaken to prescribe a remedie against these wandring thoughts encumbring of vs in the worship of God yet lest wee might bee discouraged in the vse of the remedie as imagining it to be altogether ineffectuall so may question the truth of Gods grace in vs. Consider we first that as it is impossible so long as corruption remaines to bee quite free from such noisom guests but that whatsoeuer meanes we vse we shall bee molested with them continually because our life is a conâ—inuall warfare between the flesh and spirit wee are yet in the state of growing so of imperfection so wee are not therefore to dispayre that we haue done no good because wee haue not attayned what this life cannot affoord Onely herein may bee our comforte that in obedience to Gods will wee maintaine the combate vsing such remedies as are prescribed thereunto and this shall bee our euidence that wee still walke within our bounds and so may bee sure of Gods
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
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
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
enduring such monsters to poyson the earth and causing their owne pride contentious spirits to bee their own bane either their proud hearts will not endure controulement and so they will make away themselues vpon conceit that the world is not worthy of them or to bee freede from the corruptions thereof Or their mad enraged consciences can finde this onely ease thereof euen to rende their liues a sunder and macerate their cursed carkases that the Lord may be iustified in their iust confusion in making them the executioners of their owne destruction The Remedie hereof How wee shall resist them by some such like as these meanes 1 If wee tremble at the first motion of them and abhorre them 2 And are more troubled with them then with any desperate thoughts tending to our owne hurt 3 That wee offer them vp to God in Prayer as Ezechias did the letter of Rabsaka 4 And humble our selues with extraordinary griefe and zeale against our selues in regard thereof 5 Making more conscience of taking Gods name in our mouthes and so generally of all holy duties 6 Applying our selues to a more serious meditation of the Maiesty power and goodnes of God Specially when as in regard that these thoughts are iniected by Sathan though they are occasioned by our corruption yet here the snare may be to diuert the the blame from our selues and lay it vpon Sathan and so wee shall bee hindered of the search of our hearts giuing the occasion and so from the duery of Repentance Therefore bee we wise herein soâ— to discerne betweene thinges that differ that neyther all the burthen may bee layde vpon Satan nor vpon our selues But learne we thus to diuide this TentatioÌ„ betweene Sathan and the corrupt hart as to acknowledge the corruption of the hart to occasion this Tentation yet to returne the poyson of the Cuppe to Sathan againe in not approuing thereof nay in a speedy repelling of the same yet so as retayning with it selfe an holy feare and humiliation in regard of such horrible buffetings and so walking more spiritually with God to preuent the like assaults Tryall of a good issue of these blasphemous Thoughts 1 That whereas vsually their accompanies these blasphemous thoughts an vsuall tentation to destroy our selues as a iust effect thereof As eyther to bee auenged of our selus because wee thus dishonour God wee are not worthy to liue c. or else these fearefull Thoughts inferre that wee haue no hope no holde in God and therefore cause to despayre of his mercy and so to expose our selues to his vengeance This falling out here the Triall is that whereas naturally wee should bee more troubled with what toucheth vs so neere then with that which concerns God If now these diuers thoughts eftsoones at the same time assalting vs though both no doubt must needes affect Yet if it more affect vs that our God is dishonoured and his glory called in question by these blasphemous thoghts then that our owne estate is hazarded by the other This is a true sign of grace and a graciouâ— Testimonie that wee shâ—ll get the mastery of them 2 That we find our selues more affected with Reuerence and care in taking Gods name in our mouthes and bee more grieued with the blasphemous oaths that raign in the Land proue more strict and sincere in the matter of Gods Worshippe labouring to reform and limit it by the Worde comforting our selues that what Sathan iniects shall be reiected vpon him againe hee shall answere for his blasphemie and abusing of our infirmities Of foure kindes of euil thoughts wherewith some men are especially troubled Namely 1 Blasphemous Thoughts 2 Melancholy Imaginations 3 Vnseasonable and wandring Thoughts interrupting them in holy dueties 4 Of dreams and thoughts in the night Together with their seuerall causes dangers and remedies CHAP. IX Of Melancholicke Thoughts and such perturbations as do arise from and accompany them What they are not IT is ordinary with Sathan when any good Thoughts arise to divert vs from sinne or prouoke vs to goodnesse to impute these to Melancholy 2 And it is also a speciall prancke of that old Serpent that when any fearefull and blasphemous thoughts arise to the dishonour of God that wee might not regard them and so neglect that due humiliation which is required in this case to father these vpon Melancholy it is not corruption but onely some Melancholy mood we are not in our right mind they are but idle fancies c. Which â—â—ough it were sufficient to condemn them yet the policy of Sathan herein is that we should vndervalue them and so not answer our God in that iust honour and deepe astonishment as is fit herein 3 Yea Generally if wee will beleeue diuell the there is noâ—â—â—y euill thought but muâ—â—â—ee foysted vpon Melancholy That so we may condemne the humour and not our selues nay rather that we may altogether neglect them as proceeding from such an idle braine Very necessary therefore is it that wee should know what indeede Melancholy Thoughts are And so to discouer the causes of them and also the outward occasions thereof And withall to lay down the diffâ—â—â—nces therof And so to â—â—y open the manifold dangers and issues of the same Together with the Remedie thereof Concerning Melancholy Thoughts What they are Namely Violent and yet setled and strong imaginat on s of the Minde arising from such parts as are especially possessed with that strong and pestilent humor and namely the Braine Splene and Heart causing strange and vehement passions of Feare Griefe Ielousie Rage yea oftentimes euen vtter despaire and fearefull violence against Nature First I say â—â—ey are violent as proceeding from the rage of the humour enduring no meane froÌ„ the ruling of it as by it flatulent and fierie nature causing such sodain violent passions And yet though they be vâ—olent yet they are setled strong according to the growth and power of the humour and difficultie of it remoueall 3 I adde that they arise from such parts as are affected with that humor which being bread first in the stomacke through ill digestion and partly bodily constitution emptying this humour into the Splene as the naturall seate thereof and so cloying and obscuring the same produceth that flatulent and pestilent winde which possessing the veines and concauities about the heart choaketh and infecteth the spirits thereof and so causeth such Melancholicke imaginations Or else fumeth vp to the braine and so peruerting the fantasie not onely depriueth it of power rightly to discerne of things but peruerteth it with a contrary qualitie to mistake the truth and so out of it wrong apprehension peruerting the iudgement returneth to the heart according to it false report and so affecteth the same with such passions of feare ioy c as are nothing so indeed or aboue the occasion And so produceth thereupon such effects in the body mind of despaire horror distemper consumption c. These are