protection to assist vs against these enemies of our soules and of his acceptance of our endeauors though yet wee cannot attaine 1 And therefore as here is our triall that still we fight lawfully though we receiue many a foyle 2 So we are more humbled in the dayly sense of these thoughts challenging the imperfection of our obedience that so we may be still fitted to more grace because God giueth grace to the humble and replenisheth the low vallies with his fulnesse 3 And because Sathan and outward obiects doe most preuayle vpon vs in publicke worship if now we shall grow more retired in the seruice of God and shall more diligently exercise our selues in priuate duties of prayer meditation c finding more libertie and yet restraint of our thoughts thereto more restraint from by matter and more libertie of spirit in our communion with our God this is a gratious triall that we haue got some ground of these wandring thoughts that they shall lesse interrupt vs in all other publicke deuotions Lastly if hereby we shall be more prouoked to hunger after our dissolution encreasing our sighes and groanes to be rid of this body of sinne This also is a liuely tryall that wee haue profited by this Remedy And the comfort is manifold as shall bee plainely discouered in the conclusion of this Treatise Euen this in summe that hereby we are both assured of the worke begun in this life and also of the consummation thereof in the life to come And therefore wee must in patience possesse our hearts and dayly cry come Lord Iesus come quickly Tentations and Cases of Conscience concerning Thoughts and secret Imaginations These are eyther 1 Concerning Thoughts in Generall 2 Concerning good Thoughts 3 Concerning euill Thoughts CHAP. XI TENTATIONS Concerning Thoughts in generall Whereof The first is That as some thinke Thoughts are free That is THat they are eyther in the Nature of Indifferent things neyther good nor euil in themselues but as they approued by consent Iacob 1. Or else that they are in the Nature of those Impossibilities Adrynata Papist those Noli me tangere such as cannot bee ordered in regard of their infinitenesse varietie and so they clayme a Priuiledg of inuincible libertie because indeed they cannot bee subdued Or else they are such sleight and small scapes as that they carry their pasport and pardon with them to be free from punishment so it is concluded that because free from punishment therefore free from evill That Thought is free And it is inferred 1 Because the Law of man takes no hold thereof 2 Because it is not possible to auoid these thoughts 3 They come so sodenly and vnexpectedly as that neyther reason sometime can bee giuen of them and therefore no reason that account should bee giuen for them 4 They doe no body any hurt and therefore what euill is in them 5 Is not thâ—s the Practise of Papists to place the worth of the seruice in the worke done without the concurrence of the heart 6 Is not this the common straine of the Ciuill honest man and formall hypocrite Isay 29. â—6 euen to draw neere vnto God with his lippes when his heart is farre from him to make no bones of Thoughts or inward corruption onely to take care with the Harlot to wipe the lips with Pilate to wash the hands with the Pharises to haue much babling and little sense in the ende to place Religion in the sense and not in the heart not for reformation of the inward man but onely for conformity and complement of the outward And that to suite with his carnal ends of pleasure profite And is not the Lord iust to deale with him accordingly Though hee giue him his desire yet to send leanenesse into his soule to rewarde him for the present with such as he measures bodily comforts for bodily seruice As for the Inward man the Thoughts Affections c. These may runne Riot because man sees them not can flesh and bloud order this and therefore they must haue their swing Especially if it must be in the matter of pleasure herein appeares the deceitfulnesse of the heart that though it can restraine it Thoughts out of self loue and carnall wisedome for sorrow c. yet it giues the raines with greatest liberty to ioy and delights These are the colours and pretences that Thoughts are free But the true and inwarde grounds of this Atheisticall and damnable Delusion are 1 The Ignorance of the corruption of the heart which beeing naturally and so necessarily full of all abominations continually which as wee cannot auoyde so we with all delight and greedinesse giue way hereunto therefore wee conclude our Thoughts to bee free because wee so freely and willingly giue way thereto Hereunto furthers the Ignorance of the Law of God which beeing Spirituall and preuayling to the discerning of the Thoughts and inmost secrets of the heart We desite therefore to bee ignorant hereof that so we may not bee throughly humbled and conuinced thereby and measuring onely the Lawe by the Letter thereof as reaching onely to actuall euils that are apparant vnto maÌ„ Wee therefore conclude a Liberty of our Thoughts because the Law of God seems not to reach vnto them Adde wee hereunto the Generall estimate of Religion in the World which is not by the heart and thoughts because as none can or may presume to discerne thereby as being onely knowne to God so Few labour this Intentiue ordering of the Inwarde man as beeing a businesse too laborious and occasioning much distraction in regard of the vnmeasurablenesse and vncertainety of the heart And therefore it being the ende of Religion ordinarily to compasse the things of this life as profite pleasure credite c. These being within the compasse of humane reach and to bee procured from men by carnall means Hereupon it followeth that carnall professors mistaking the true end of Religion namely to approue themselues vnto God who sees in secret and standing onely vpon that which is approued of the World and which may make themselus approued rhereof doe therefore vanish in bodily seruice outward deuotions of lippe labour by seruice c. Concluding hereby that Thoughts are free that for the sinne of the hart it matters not so they may approueâ— themselues for their present ends to the partiall iudgement of men Hereunto furthers that vsuall effect which proceedeth from the neglect of the heart that being hereby giuen vp to approoue our selues vnto men we are also for the further satisfying of the world giuen vp to eate of such things as please them to place religion not onely in the seruice of the body but also to exercise religion for the satisfying of the lust of the flesh whereby the light of conscience being extinguished and the heart so hardened that it prooues insensible of inward euils it becomes hereby not onely a broker to any grosse iniquitie and so opens a gappe to all
Iustifying of God and his righteous iudgements against him to the abasing and confounding of the pride of the flesh and the aduancement of the merite of Christ as being onely auaileable for his recouery onely sufficient to the perfection of his Sanctification that God may haue the onely glory of all his mercy And this I lay downe as a Description of Tâ—oughtes in generall because naturally they are onely euill continually the best are not without some mixture of corruption sufficient without Gods rich mercy to conuince and confound not onely all naturall but euen all spirituall inherent righteousnesse that so all pride of flesh may be abased and the Lord only aduanced in his free goodnes mercy CHAP. II. Vses to be made in generall of our Thoughts 1 VVHereas Hypocrisie vsually makes a fayrer shew in Religion then doth sinceritie in regard of outward shewes and and actions yet herein is the honour of Sinceritie this the triall hereof euen by making conscience of Thoughts this is the prerogation of Grace to keepe rule in the inward man to captiuate the imaginations and subdue the Thoughts to the obedience of Christ 1. Cor. 10.4 Onely the Regenerate man makes conscience of the 10. Commandement concerning lustful thoughts and desires and so herein makes conscience of all the rest Math. 5. 2. Whereas in regard of the varietie and intricatenes of our thoughts yea indeed their infinitenesse in a manner we cannot take notice of them and so neither of our owne hearts howsoeuer this to the carnall man may be an occasion of prophanenesse and hypocrisie yet to the regenerate it proues a gratious means to deny our selues and renounce our owne righteousnesse that we may be found in Christ Ioh. 9. 3. Phil. 10.11 3. Seeing securitie is the most damnable and feareful delusion that Christians may bee subiect vnto as nourishing all cursed hypocrisie and preparing by the ripening of sinne to sudden and vnauoydable vengeance There is not a better helpe to preuent the same then the meditation and obseruation of our thoughts as yeelding continuall matter of feare humiliation c. 4. Whereas the Lord vseth meanes to the preuention of euill and therefore not onely hath so left the minde of man as that it is a continuall fountain to yeeld such strange and monstrous thoughts but further also leaues it to Sathan who pestereth it ofttimes with worlds of horrible imaginations and temptations to euill And this to preuent the actions of sin and custome therein Therefore this vse may wee make of our Thoughts either to recall sinne past vnrepented of or to preuent some sinne we are subiect vnto or to stir vp to some such dutie as we haue neglected and growne cold in 5 Whereas the Lord is the searcher of the hearts reines hee knoweth our Thoughts long before therefore as this may settle the heart against that secret Atheisme that saith in his heart there is no God so it may further vs to sinceritie-to labour trueth in the inward man to do all things as in Gods presence to approue the heart in al things vnto God 6 Whereas the Lord hath so estated vs in this life as that we haue no abiding Citie here but as strangers are trauelling to what is aboue hereunto especially furthers the consideration of our Thoughts As being continuall matter to vnsettle vs in any repose of this life and gratious meanes to prouoke vs to hunger after perfection glory in the life to come where wee shall bee free from these inborne neighbours and noysome companions haunting vs in all occasions places and times being present with vs wheÌ„ we should do good and alwayes conuincing vs of euill when wee do our best who shall not now desire to be rid of this body of sin that wee may more freely and intirely serue our blessed God 7. Lastly this Doctrine of Thoughts will proue an excellent spurre for our encouragement to all conscionable holinesse For as our Thoughts are so will bee our words and actions labour we to rectifie them and all will be conformable CHAP. IV. Of good Thoughts and such temptations as are incident hereunto VVHat good Thoghts are Namely The sole and immediate Motions and Operations of the Spirit of God illightning the vnderstanding with knowledge of good things and so stirring vp Thoughts and Motions to affect and embrace the same and so to constant practise herein I say they are the sole immediate motions and operations of Gods spirit thereby to distinguish them from all euill motions which arise from corrupt Nature and so to strip Nature of any interest in them and to giue the Glory of all good in vs vnto God in whom we liue and moue and haue our being whose it is to giue the will and the deede of whom is our sufficiency euen to the thinking of a good Thought 1 Cor. 3.5 2. I adde how they are wrought in vs by Gods Spirit namely by illightning the vnderstanding with the knowledge of good things Expressing therin the materiall cause of these thoughts Namely that they are bred of the knowledge of good and holy things not that naturall diuine knowledge remayning in corruption which neither at all reacheth to the Deere knowledge of the true good neither enable the knowledge of what it tenders to bee particularly conceiued and applyed of vs but a spirituall knowledg from the perfect light wherby it conceiues the will of God and what concernes the same and so As it followeth prouokes the Thoughts to an actuall constant approuing and practising of the will of God And herein they are differenced from all the Thoughts of Hypocrites which are but Flashes and Tasts neuer enabling to action at least not to constancie therein Of the diuers kinds of good Thoughts These are generally Two 1. Extraordinarie such as were occasioned by Reuelations Dreames as to the Prophets and Apostl s of old and these either concerning their owne estates or the generall condition of the Church as to Esay Ieremie c. And also to peculiar and priuate men as to Princes Dan. 2. and 4. Genes 41. so Ioseph Luk. 1. Mat. 1. And these good Thoughts are common to good and bad As being sent of the Lord either to warne them and bring them to repentance or else to make them without excuse as may appeare in the case of Pharaoh Nebuchadnezzar Ieremie c. Secondly these Thoughts are ordinarily raysed by the blessed Spirit of God guiding the heart and stirring vp therein good motions and these also are diuers according to the different working and measure of the Spirit in diuers subiects For either the Spirit onely illightens the minde with some supernaturall knowledge and so thereupon offers motions and stirs vp Thoughts and so desires and affections to the truth And these may bee in the wicked and vnregenerate as seruing to puffe vppe to entertaine worldly ends to benefit others and happily further their saluation to make our selues without excuse Or else
euils by repentance examining the by the word and our intention in the present worke confinining them to the action in hand and being humbled in our best endeauours for the incurrence and interruption which ariseth thereby That so we may stil fetch our righteousnes from our Maker procure the acceptation of our weldoing through the merit of our Sauiours and so in him grow vp to perfection 2. That we be more carefull to purge the fountaine of corruption our euill and vnbeleeuing hearts and so we shall bee lesse postered with euill thoughts or lesse ensnared by the extraordinary incurrence of them Ordinary Preseruatiues and meanes to subdue them are these 1 That we store the heart continually with holy matter and so shall there be no roome for idle Thoughts 2 That wee make a couenant with our hearts and keepe a continuall watch ouer them examining them dayly and trying them by the word so shall not euill thoughts roost in them 3 That wee make a couenant with our eyes and other senses keeping them from carnall obiects or not letting them dwell vpon theÌ„ so may euill thoughts be graciously preuented 4 To this ende bee wee carefull of our company auoyding the fellowship of the wicked and so shall wee wisely auoyde the occasion of many euill Thoughts 5 And auoyd we curiositie and pâ—ying into hidden mysteries and vnnecessary speculations so shall wee auoyde blasphemous and Atheisticall Thoughts 6 Aboue all take heed of Idlenesse beeing the fountaine and nourse of all filthy and terrible Thoughts 7 And labour we to set bounds to the minde in regard of it desires striuing for contentment in our estates so shall wee auoyde a world of couetous and ambitious thoughts and such as doe accompany the same as thoughts of deceipt murther flattery c. 8 Be wee conscionable and powerfull in holy dueties watching ouer such thoughts as do accompany vs therein especially those good thoughts that are foysted into hinder the present intention of the mind For the neglect hereof giues the Lord iust occasion to leaue vs to bee buffeted with all sorts of euill thoughts especially such as are terrible and impure 9 And so be we carefull especially of our selues wheÌ„ we are alone that now especially we let not our thoghts roue at randome but confine them to some certaine bounds Principally to think on the goodnes of God to lay open our hearts before him lest terrors assault vs or mopishnes and drowsines dead the heart 10 Especially be we carefull to entertaine the good motions of Gods Spirit to obey the checks of Conscience to make vse of Gods wonderfull workes both of mercie and iudgement that are extraordinarily offered vnto vs seasoning our hearts with an holy meditation of them so shall we graciously preuent euill thoughts 11 Take we notice often of naturall corruption In al practâ—se of repentance fetch we our sin from this fountaine Psalm 51.3 and be we still hewing and digging at this roote and so shall wee bee lesse troubled with euill Thoughts 12 And labour we in holy duties to draw our selues into the presence of God to auoyd ostentation and respect of man to do al things as in Gods presence and to his glory so shal euil thoghts lesse preuayle with vs. 13 Remember wee that wee must giue account for them and so let vs reckon with our selues for them in this life that so we may not bee iudged for them in the life to come 14 Aboue all be we carefull to watch ouer our Thoughts on the Sabaoth because that day aboue all other bindeth our Thoughts wholy to the good abearing and this shall bee a meanes to order them the better when wee haue more liberty for the world 15 And to this end labor wee to wash and purge the Fountaine of our hearts in the blood of Christ that so being purified by Faith in him the streames of our thoughts and affections may be clensed and sanctified 16 And so if any euill Thoughts arise vp in our hearts let them not remain in vs but presently make resistance against them by trembling thereat and turning the heart to a contrary subiect humbling our soules by speedy repentance for the same Ierem. 4.13 Vses in generall to be made of our euill Thoughts 1 Hence wee may gather the immortality of the soule seeing our Thoughts are so infinite various c. 2 As also that originall corruption of our Nature is hence euident from which proceedeth this vanity and disorderednesse of our Thoughts 3 And so the Impossibility of nature to any good seeing wee are not sufficient so much as to thinke a good Thought much lesse to doe any thing acceptable vnto God 4 That if wee will suppresse sinne we must begin at the thoughts see ng these are the ringleaders vnto all mischiefe Ierem. 4. 5 The dayly occurrence of euill Thoughts the inability to auoyde them the continuall interruption of them in holy duties is an excellent meanes to sende vs vnto Christ to cast vs out of our selues and conuince all Naturall and Morall righteousnes which pleades liberty of Thoughts giues way thereto 6 Whereas it is ordinary with Sathan in stead of reall Couenants to content himselfe with secret and inward motions and passions of the mind as hath beene obserued in the Discouerie of the mystery of Witchcraft therefore ought wee especially to watch ouer these euill Thoughts not to giue way vnto them especially if they proceed to desires setled wishes seeing by this meanes wee may bee easily drawne to that secret couenant 7 The Conscience of euill Thoughts is a gracious meanes to confound euen all measure of present grace inhereÌ„t in regard of resting therein for iustification or quantitie of Sanctification and so to send vs dayly vnto Christ for the renuing of grace to prouoke vs to encreâ—se and hastening to perfection 8 Whereas it is common to Sinners for their further hardening therein shutting out â—f Repentance to post ouer their sinnes to Sathan and outward occasions This Doctrine of euil Thoughts is most auaileable to preuent the same for did wee but throughly consider and acknowledge that though there were no Diuell to tempt or any occasion to allure yet our own hearts were sufficient both to stir vp the motion to euill and by reflection thereof vpon the hart to draw to consent and so to action we should bee brought to lay all the fault vpon our selues and so by the iudging of our selues to bee sent vnto Christ for pardon thereof for grace to reforme and change our courses 9 The consideration of the euill of 〈◊〉 hearts and Thoughts 〈◊〉 notable euidence that wee know the Law of God and are conuinced thereby and so a gracious preparatiue to receiue Christ Differences betweene euill thoughts in the Godly and wicked 1 They differ in their iudgment As that the wicked thinke euill thoughts free and good Thoughts naturall they meane well this they haue by nature though they cannot â—oe as
others And if they thinke ill they cannot doe otherwise they must be borne withall they doe no body any hurt c. But the godly esteeme euill thoughtes naturall and good thoughtes free If they thinke euill this they are sure of nature yeeldes no better milke but if they thinke well this is a free gift of God It argues a heart set at liberty by the mercy of God 2 The godly esteeme euill thoughts as naturall so damnable are more troubled with them then outward euils as beeing the fountaine and occasions of all sinne They differ in their entertainement as with the wicked they are eyther made no reckoning of because so ordinary As they suite with the beloued sin so they are more welcome and fedde on as the chiefe refreshing of the mind that though it cannot doe ill yet herein it prides it selfe that it can thinke thereof that it can wish oportunitie and ability thereunto as wee see in wicked old folks in beggers they can thinke euill though they dare not doe it It doeth them good to thinke of it though now they are past date c But in the Godly it is otherwise An euill thought ariseth not in the heart but the heart presently riseth against it as against the enemie to it peace yea she makes out against it presently by Prayer and humiliation by changing the copie to a contrary good though and so by an after watchfulnesse against the same especially whereas not onely in the day but in the night also the mind as it alwayes is in action so is exercised as well with euill as it is with good Thoughts wee may now obserue this difference herein betweene the hypocrite and true Nathaniel that whatsoeuer euill thoughts and effects thereof are incident to the night these are if not for the present iudged and disclaymed yet by Gods blessed spirit they are called to remembrance in the morning or vpon some such like occasions in the day and so seasonably reproued by the Spirite that knoweth the heart and labours to purge it from all secret euills and so the conscience maintains peace inwardly with God and so thereby gains more fruit and spirituall rest hereafter but with the hypocrite it is not so this nightly thoughts giue occasions to attempt such wickednes in the day which the night hath seemed to depriue him of Mich. 2.1.2 or else at the best they passe away as dreames without vse and profit Thirdly they differ in their Qualitie as that howsoeuer the Saints before their calling are subiect to all sorts of euill thoughts yet after their calling they are onely or especially subiect to such as concerne their calling such as oppose the same such as concerne their aberrations therein as of hypocrisie distrust World-lines wheÌ„ as the wicked are vsually subiect to such euill thoughts as concerne their Nature Constitution Education condition of life company c. God is not in all their thoughts Psal 10.4 5. Little or no thinking haue they of the life to come or such happinesse as concerns the same much lesse of their end or preparation thereto vnlesse they bee forced vpon them eyther by the word or some sicknesse or losse or such like But the special difference is in regard of the issue and effects thereof as that euill thoughts in the godly breed humiliation feare watchfulnesse examining of theyr hearts iudgeing of themselues Prayer longing after Heauen c. But in the wicked they breede presumption as if they were free and inuincible and hereby hypocrisie securitiy and prophanenesse and all disordinate Atheisme and impietie all deboshnes in the conuersation c. CHAP. VIII Of blasphemous Thoughts what they are THese are such as concerne the Nature and Properties of God of the Mesâ—ias his Nature and offices of the holy Ghost and his worke of the Truth of the word c. Whence they come And they either arise from that root of Infidelitie and Atheisme naturally setled in vs. Or else they are cast in by Sathan enuying our knowledge and loue of God and thereby seeking to distract and discourage vs in our profession and proceeding therein Or they proceed from our customary and carnall worship of God whereupon it commeth to passe that hauing made a reall Idoll of God by counterfeit worship no maruailâ— if wee bee fcourged with such blasphemous Thoughts as if there were no such thing in it selfe and because so farre as lies in vs wee haue made him no better vnto vs by our deceitfull worship The differences of them Wee shall discerne them to arise from naturall corruption by these Markes First in respect of the persons that are troubled with them Which are either Nouices in Christ ignorant for the most part of heauenly Mysteries vnexperienced in the power of sanctification and such vsually are troubled with the tentations of blasphemy to pusle and stagger them in the grounds of their faith and so to hinder them for going forward in grace Or else they are well growne Christians and so hereby being subiect to spirituall Pride and so to rob God of his glory are therefore also humbled with such terrible thoughts to make them the more sober in their vnderstanding to preuent curious searching exspectation of reuelations and such effects as follow thereupon or else through inward testimonies of ioy they are growne secure and so are awakened vsually with such horrible thoughts Or they fall to prie into sublime and sacred mysteries so farre and to are left to such Tentations Or they are decayed and so decline from their first loue and so are rouzed vp and set vpon by such horrible thoughts to put them to their Triall and so recouer them againe Or in their failings they are plunged into suddaine Thoughts of Despayre and these vsually are seconded with such blasphemous Thoughts as to holde them therein by Sathans Policie so indeed by the mercy of God to put them to try their hold in God so to liue by faith without feeling and so in the end to recouer Feeling againe Ann so also we may discerne these Tentations to arise from Natures corruption by such occasions as are incident to Gods children For Eyther it pleaseth God to shine vnto his children with extraordinary comforts and inward ioyes which Sathan seeking to turne as occasions to the Flesh and to set vp thereby temporall happinesse It therefore pleaseth God to leaue vs to be buffeted with such fearefull Thoughts that so wee may trie our holde in God whether we loue him better then these comforts that we may waite vpon him in the want of comfort and bee prouoked truly to faint after eternall comforts And so as it pleaseth God somtimes to giue vnto his Church outward rest because it is Natures corruption to build tabernacles here to measure God by outward prosperity as if hee onely were knowne herein therefore herein follow these Tentations of Atheisme and Blasphemie to drawe vs to an higher conceit of the Deity to measure
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
of our wayes and so followes desperats impenitency and reiection of the mercy of God so an heaping vppe of wrath against the day of wrath The Conquest hereof that Thoughts are not Erce Appeares first By the commandement of GOD which forbiddeth them Exod. 10 10. And it is therefore sette in the last place as the exposition and touchstone of all the other which seeme to reach only to outward facts or motions with consent shewing as the Apostle expoundes it nay our Sauiour Christ himselfe Math. 5. Rom. 7. That the Law is spirituall extending to the very thought of the heart and so expressing the power thereof that it is of God who searcheth the heart by it 1. Cor. 14.25 Heb. 4.12 And therein also the vse thereof which is to worke an vtter denyall of Nature and to send vs daily vnto Christ Gal. 3.27 And also to trye the sinceritie of our obedience whether it bee as well inwarde and secret vnto God as outward and apparant vnto men And so to comfort vs both against the Imputations of infirmitie seeing in the Law of our Mind we cleaue vnto God with purpose of heart but especially against imputation of hypocuâ—sae in regard of outward fayling seeing as SathaÌ„ knows not our thoghts nay our selues know not in this respect our own soules theâ—efore though wee doe fayle outwardly and our hearts may smite vs for the same yet the Lord knowes our hearts and thoughts we can appeale vnto him as Ezechias and Dauid did in the sinceritie of our hearts and thoughâ—s nay though our hearts should fayle vs yet seeing the Lord is greater then our heart and knowes who are his therfore may we appeale froÌ„ our ignorant and vnbeleeuing harts vnto our God who knowes that of and in vs which we cannot know and so approues vs as we are in his purpose aboue what wee are in our selues yea contrary to that we feele in our selues doth gratiously accept vs. Oh what a comfort is this to a distressed soule through violence of tentation or the roarings dampes of the flesh though he crie yet hee thinkes God heares him not because now he knowes not whether he prayes or no. Rom. 8.27 or what he prayes That now he is answered by the spirit That hee that searcheth the heart knoweth the meaning of the spirit opposing Gods knowing of our prayers to our not knowing of them as if he should say Let it not trouble thee that thou perceiuest not that thou prayest for though thou know not yet God the searcher of thy heart who is greater then thy heart hee knoweth and approueth thy prayer God sees that good which we see not sometimes in our selues Thus doth the Nature and vse of the Commandement euince that our thoughts are not free not allowing to thinke euill of the Prince Eccl. 10.70 no not of the meanest 2 And so doth also the Nature and glory of the Lawgiuer euince the same Namely The Lord our God 1 Who beeing a Spirite is therefore not onely to be worshipped with bodily seruice but euen with the heart and al the powers and faculties thereof Ioh. 4.24 Euen with all the Minde with all the Soule with all the Heart and with all the Strength Mark 12.30 Luk. 10.27 Deut. 6.5 Mat. 22. Pro. 23.26 2 Who hauing creâ—ted and redeemed both body soule is therefore to be glorified both in soule and body for they are his 1. Cor. 6.20 onely Psal 94. 3 Who searcheth the heart and by the Spirit searcheth the hidden things thereof and knoweth the thoughts long before Psalm 139.2 Ier. 10.17 1. Cor. 2.10.11.12 As being euery where Ierem. 23.24 And preseruing and vpholding of the minde in it thoughts Act. 17.28 And therefore is to bee worshipped in the heart as being the tryall of the sinceritie thereof 1. Thes 2.3.4 Psal 44.18.19 20.21 Mat. 5. so Dauid Psal 119.168 I haue kept thy precepts that is constantly and sincerely for all my wayes are before thee Pro. 3.6 4 Who is also righteous and will not onely iudge vs according to our words or workes but euen according to our euill thoughts as beeing breaches of the tenth Commandement and so breaking the whole Iacob 20.10 Act. 1.22 Eccl. 11.9 As iudging the worke by the heart Esay 58. which indeede is the treasure both of good and bad Luk 6.45 46. Thus witnesseth the Spirit that the thoughts of the wicked are abomination to the Lord Pro. 18.15.16 Herein most odious because hereby they take liberty to prophane his spirituall Nature making a mocke and Idoll of him as if hee knew not the thoughts had no soueraignety ouer them A third argument to proue that thoughts are not free is from the consideration of those to whom the Lawâ—s giuen Namely Mankinde whom if wee consider generally either in their first Estate 1 As they are Creatures are they not hereby generally at the deuotion of their creator euen in soule as well as in body 2 Are they not subiects to their all-seeing Lord in all things to doe him all spirituall homage 3 Are they not fitted immediatly with that heauenly image that so they may bee conformable to the inuisible God Secondly if wee consider them particularly as they stand in the corrupt estate of Apostasie Are not all their thoughts and imaginations onely euill continually Gen. 6.4 Is there any power in them so much as to thinke a good thought 2. Cor. 3 5. And are they not hereby lyable to the curse for the breach of the spirituall Law which requireth inward and intire obedience in soule body and spirit Deut. 4 Are they not hereby â—ed captiue vnder the law of sinne they cannot choose but sinne though they choose and entertayne the same with all greedinesse so farre it is that there thoughts are free to euill that indeed they are only free to euill they haue no libertie to any thing that is good 1. Cor. 3.20 Thirdly consider wee man in the estate of his recouery If wee obserue the means whereby this was accâ—mplished namely the sufferings of Christ seeing he suffered as well in soule as in bodie as this doth argue a generall taineture both of soule and body so doth it imply are stauration both of soule aswell as the body and a subiection therof with the body to the obedience of Câ—rist 2. Cor. 4.10 And this shall the better appeare if wee consider the worke it selfe I meane the effectuall power of Christ in the restoring of nature which is herein operatiue that it makes it a Creature so new that olde things are passed away wee are dead and buried with Christ and all things are become new The very Spirite and quintessence of the mind the most noble inward part thereof renued which I take to bee the Thoughts The affections ordered and changed from earthly to heauenly obiects The vnderstanding illightned to conceyue the great mystery of godlines the conscience purged and quieted from dead workes to serue the liuing God Heb. 9.
of God so we shal by Gods mercy make good aduantage of them So that though wee may not expect ordinarilie any such extraordinary Reuelation by dreames yet if it please God as who can restraine his power and goodnesse herein to acquaint vs hereby with some occasions to come which may tend to our owne and the generall good wee may so farre stand vpon these as to vse ordinarie means by Prayer the Word and the like for the preparing of vs to the issue and so no doubt it may proue comfortable to vs howsoeuer Wherin as we may behold the mercy of God in teaching vs this by dreames in the night So may wee haue hence a liuely euidence of our sincerity euen by the holie temper and motion of our minds in the night and so are directed to walke honestly in the day that so our mindes may become pure and holy in the night making a Couenant with our eyes and other senses that so the mind may bee lesse troubled wâ—th the representation thereof in the night And labouring especially to make euen with our God dayly by repentance That so our sleepe may bee more comfortable and our thoughtes peaceable and holy Especially make wee vse of such dreames as arise from the execution of generall callings as when we dreame that we preach pray aduize grieue for sin as not beeing without the motion of Gods spirit to confirme vs therein or to humble vs in the neglect therof or to trie the sincerity of the same and so to enable vs the better therevnto It being apparant that euen in the night our affections haue and may be more powerful in holy duties theÌ„ sometimes in the day Conclusion of the whole WHEREIN Of the seuerall Vses of this Doctrine of Thoughts As first To conuince the Hypocrisie and the Atheisme and prophanesse of the times 2 To confirme the weake Christian in the truth of his calling And also To rayse him vp in all such outward faylings and inward faintings of the Spirit which doe arise from the same CHAP. XVI OF THE VSES of this Treatise 1 IT serues for reproofe And that 1. of the Atheist which sayth in his heart There is no God seeing his thoughts doe eyther accuse him or excuse him 2 It condemnes all conceit of Nature abilitie and Free-will to goodnesse For if there must be a rectâ—fying of the Thoughts then surely they are defectiue and degenerate from what they should be and so if the Thoughtes then much more the wordes and actions which issue from the same 3 It conuinceth all Popish Religion to be no better then Atheisme and a meere Idoll seeing it whole current consists in bodily seruice not so much as requiring knowledge in the heart much lesse Faith to subdue the Imaginations thereof to the obedience of Christ 4 It confoundeth all Hypocrisie and carnal worshippe whatsoeuer since it is not the outward man but the heart and Thoughts which God respects not what wee doe but what wee meane and how wee do it 5 It condemneth all Epicures and Sadduces that deny the Immortality of the Soule For as this infinite variety of Thoughts imaginations euen when the body is most bound and senselesse of any operation doth plainly euideÌ„ce it to be a differeÌ„t thing from the body so it also proues it to be immortall and diuine as being of a spirituall nature expressed by this sudden and swift motion of such various and infinite thoughts And so not ending with the bodie as being actiue without the vse of it as exercising such actions in the body which extend to the compasse of another life namely accusing and excusing for sinne which is a plain euidence of this day of iudgement and so of the immortalitie of the soule 6 The very consideration of the Nature of thoughts argues them not to be Free that is such as are not sinfull such as we may iustifie For seeing they proceede actually from vs therefore they are corrupted Seeing they are sodaine exorbitant without present cause and deliberation therefore they are sinfull because all good is froÌ„ fit means from deliberation from knowledge from direction allowing and commanding the same Seeing they are contrary to themselues therefore they are euill seeing it is the nature of goodnesse to build vp not to destroy it selfe Nay seeing when we are about to doe good euill is present that is our thoughts will rise vppe to hinder the same this is a plain euidence that they are euill Rom. 7.10.20 8 It confoundeth all those excuses and pretences for sinne which are ordinary among men naturally to lay the blame vpon Sathan he enticed them vpon the world as if it were so poyson some and contagious that wee could not deale with it but we must bee defiled yea sometimes vpon God himself as if he compelled vs to euill Seeing the trueth is our corrupt nature is the ground and fountaine of all euill our very thoughts the first motions thereof are onely euill continually yea these are occasions and enticers of Sathan and the world to further sinne yea these as a filthy breath poyson the ayre the world and all that is about them and so the creatures being subiect to vanitie by our sinne proue occasions by diuine iustice to further the consent and act thereof as ministring such matter vnto vs as may tickle the sense and allure the will to consent and giue oportunitie and meanes to act the same 9 This condemneth their conceit and delusion that teach abstinency from mariage and the different vse of meates as if some were euill some good as if that which entred into man did defile him Where as indeed it is that onely which proceedes out of man namely his euill thoughts and imaginations which as they are polluted themselues so as a filthie leprosie they defile all other things and so to the impure all things are impure in that their consciences are defiled 1. Thes 15. where as indeede all things by creation were good and by a sanctified vse may be made good vnto vs. 1. Tim. 4.5 onely they become euill by our corruption and abuse of them 10 This also reproueth the ricenesse and superstition who vpon a conceit of pollution by the euils of others doe either most presumptuously fancy such a state of a visible Church which may be with out all corruption and imperfection both in regard of it outward forme as also in respect of the particular meÌ„bers and theâ—â—fore separate from all Churches and so indeede must goe out of the world to find such a perfect modell and temper of communion 1. Cor. 5. as pretending them to be polluted so necessarily defiling and polluting all that communicate with them whereas indeed neither can such a congregation bee found in this life neither doth a visible militant church require such perfection because this belongs onely to the triumphant Church It is not the euill of others which can defile me so I consent not and approue
matter of sin that it may bee inexcusable for the first motion much more for the acting thereof 4 And so to humble the Saints in their first motions to good which seeing they may many times proceede from Sathan if they be vnseasonable and not befitting our persons and callings howsoeuer they proceede from our selues or from the illightning Spirit they are no warrant of our renued nature vnlesse they bee entertained and approued by the will and so in some measure practised 5 And yet withall to comfort the Saints And that both in respect of the euill motion that if it bee not consented vnto but resisted it shall not bee imputed especially in regard of the good motion that if it bee entertayned and endeauoured to bee put in practise howsoeuer wee may be hindered in the act by Tentation or opposition yet if there be a willing mind the Lord will accept it according to that which wee haue and not according to what wee haue not 2. Cor. 8.12 Of the kinds of euill thoughts 1 I say they proceed eyther from the heart in ascending out of it being naturally as a boyling sea or sepulchre of corruption steeming and vaporating vppe continually a world of all wicked and ill disposed imagination as the stomacke vapoureth vp continually into the head all noysome and flatulent vapours therin declaring 1 The root of theÌ„ namely the euil and corrupt hart Math. 2 And shewing that this alone is sufficient to poyson the whole man with all kind of wickednesse as hauing in it the ground and spawne thereof 3 And withall making it manifest that as without this corrupt fountaine all motions iniected by satan or occasioned from the world are not effectuall to sinne as wee see in our Sauiours example so this corruption of the heart is the cause of all such iniected thoughts by Sathan of all such occasioned thoughts from the world and the obiects thereof And so thereby conuincing wretched man to bee the sole author of his owne misery as hauing the ground and matter within himselfe Ioh. 13. 2 I add That these thoughts proceed from Sathan as being iniected by him who being a Spirit can insensibly cast euill thoughts into our hearts who taking aduantage of our corruption apte to receiue them as tinder is the fire doth therefore cast them as oyle into the flame to make it more vehement and dangerous Discouering herein as the subtilty of Sathan who knows in what ground to sow his seed so the desperate corruption of our Nature which is not only euill in it selfe but hereby enticeth and prouoketh Sathan like a filthy harlot to commit spirituall fornication with the soule and so to beget not onely all sorts of blasphemous and abominable thouâ—hts but thereby Approâ—â—ion consent to euill and so acting and consummating thereof and so discouering the desperatnesse of naturall corruption which willingly submits to nay entertaines the power of Sathan yea inuiâ—es him with it to whorish allurements to the consummation of all wickednesse euen as the sent of the carion drawes the rauens thereto and discouering the impossibility of nature to any good seeing it is not onely prone to euil continually-but greedily enticeth and entertaines all sorts of diuelish rentation to perfect iniquity 3 I adde thaâ—â—hese euill thoughts proceeâ—â— from outward obiects whiâ—â— thogh they be good in theâ—â—â—lues yet by the corrupâ—â—â— of man they become all subiect to corruption and so beeing altred in their prime quality by our sinne they proue instrumentes by the diuine iustice to consummate the same and to take vengeance of the sinne of man by being occasions to stirre vp delight in sinne and so to the acting and consummating thereof and so being subiect more and more to vaâ—â—ty by our abuse cease not to groane and sigh in their kind and manner for their deliueraÌ„ce from corruption and so to the hastning of eternal vengeance vpon man the cause of their corruption Discouering herein as the diuers kinds of euil thoghts from the diuers Grounds of them so also the order and consummation of euil Thoughts That first they proceed from the euil heart 2 Hereupon they are encreased by Sathans iniection and so enflamed more and more 3. And they are seconded by the world and outwarde occasions all seruing as fuell to encrease the inward fire and as matter to nourish and maintaine the same til it hath set them and it selfe all on fire of Hell And hereby manifesting the impossibility of mans recouery eyther from himselfe or from any thing in the world seeing by reason of his corruption all things become impure vnto him as being matter of sin and fuell for vengence Disclayming their nicenesse and peruersenesse their superstition and hypocrisie that teach to abstain from Meates which God hath created good and that for feare of pollution froÌ„ the creature seeing that which onely goeth out of man onely defileth him and all other creatures 2. that refuse their good in regard of the corruption that accidentally accompanies the same 3. And esteeme good things euill because they are abused by euill men And teaching vs how to Sanctifie al things and make them pure vnto vs euen by purging first our selues because to the pure all things are pure Tit. 1.11.15 and so how to conuerse with and in the World Euen by walking as lights in the middest of a crooked generation by sanctifying the same vnto vs by the Word and Prayer 1. Tim. 4.5 What is the proper subiect of them Thirdly I add That as these motions and euill Thoughts proceede from the heart so they rebound againe vpon the same stirring and affecting of the heart to the liking or disliking of what is conceiued discouering herein the contagions and poyson some nature of these Thoughts that not onely by their sent they delight the heart which was the fountaine of them but further also doe ensnare and enuenome the same to affect and consent thereunto Aduancing hereby the admirable wisdome and iustice of God who makes the euill heart it owne scourge and tormenter in that it is affected and infected with those thoughtes which ascend out of the same And so therein conuincing it desperate estate in sinne that through it Natiue corruption is fast bound in the chaines therof being so farre from resisting the first motion to euill as that thereby it is enticed and ensnared to consent thereto And so it followeth that from this consent it proceedeth to the act of euill and so to custome therein and so to the benumming and peruerting of the conscience that hee may make vppe the measure thereof Discouering therein first the desperat corruption of nature which hath in it self the seedes and spawne of it selfe of all sinne no not the sinne of the Holy Ghost exempted and is sufficient of it selfe to the consummation of all sinnes though there were no Diuell to tempt no outward obiect to allure and so conuincing him to be sole author of his owne condemnation to the
saluation and such meanes as may further the same so doth it wisely entertaine such occasions as either way fall out to further it enoying of it desired end And to this purpose are the holy Thoughts suited and sorted accordingly If the Lord turne away his face the thoughts of griefe astonishment if he smile and returne in libertie and coÌ„passion then our thoughts are striuing to bee thankefull vnto our God As it fares well or ill with spirituall occurrents either in particular to our selues or in generall to the Church of God so are the thoughts of feeling meÌ„bers sorted answerably Especially seeing the Lord hath offered one Occasion aboue all the rest to try the right swaying and pitch of our Thoughts Namely his holy Sabboath therefore this will proue a maine triall of the Sincerity of our thoughts â—hat wee can prepare them to entertaine the spirituall Occasions thereof Fixe theÌ„ constanâ—ly separate them thereupon and retaine in them a longing hungring after the next Sâ—baoth approaching as if yet we had not our fill of those heauenly dainties as if wee would redeeme the time and store vp against the day of reckoning And thus ought it to be with the children of God thus in some measure it falls out But it is otherwise with the hypocrites Howsoeuer diuersitie of earthly occasions may distract and alter his thoughts yet is this onely in regard of the crossing of his temporall happinesse not in that hâ—â—â—â—â—e it future happinesse is intended hereby Let Prophanesse be countenanced or sincerity cherished he takes no thought so he may sleepe in a whole skinne and keepe entire his worldly comforts this is that which giues life to his thoughts if this doe fayle his thoughts are heavy dumpish and desperate Well may hee conforme and confort with the times in his outward gestures wordes and actions but ordinarily his thoughts admit no change saue onely so farre as his priuate temporall felicitie is endangered by publique iudgements or enlarged by showres of mercy and blessings from heauâ—n 5 A sixt â—â—â—fference betweene the Thoughts of the sincere hearts and formall hypocrite appeares by his skill and dexteritie in ruling by that holy wisedome and Godly iealousie in watching ouer them 1 Wee may obserue euen in the vnsanctified hart some watching ouer wordes and actions because these are obuious to the World and respect credite but for Inward thoughts these are neglected vpon pretence of their Liberty or in regard of the difficulty and impossibility of ordering them being so diuers suddaine innumerable c. 2 If any regard bee had herein it is onely of such as tend to prouoke to some monstruous sinnes eyther abhorrent ro Nature as not being accustomed thereto or tending to some disgrace and danger in the World or some great horrour of conscience 3 Yea happely vpon Experience in regard of present imployments he may gaine some masterie ouer thoughts of heauinesse or melaÌ„choly ouer thoghts of rage reuenge so to maintaine the credite of his ciuill honesty to prosecute his present occasions more chearefully and so enioy more securely his Idoll of worldly happinesse but for a Generall and Speciall Watch ouer all his thoughts such as hinder and interrupt spirituall duties such as prouoke to the enioying of his beloued sin such as tend to an inward familiarity with God these things as he makes no conscience of or desires to bee soothed in so for the Thoughts that concerne ech particular hee easily giues liberty to himselfe Eyther resting in the outward Worke and forme of holy duties neuer regarding or beeing troubled with such inward thoughts as doe tend to make him spirituall therein or labouring to smother dead such thougâ—â—â— as any way crosse his darling sinne or not at all being acquainted with any inward familiarity with God in meditation priuate prayer c. hee esteemes all such thoughts no better then Tentations that moue and call vpon him thereunto 4 And if so bee that he bee touched with troubled thoughts tending to bring him to Repentance these also hee esteemes as fittes of Melancholy tending to disquiet his carnall peace and so reiects them as tentations Thus is it with a naughtie heart in the ordering of his Thoughts for Heauenly things 5 Onely for such worldly occasion â—â— as tend to the managing and enioying of present happinesse as his thoughts are vsually and indeed onely hereupon so hath hee here soâ—â— wisedom to order and dispose of them to their seuerall occasions not that he may represse subdue the insatiablenesse of them but rather that by his politicke disposing of them to their seuerall occasions he may better enlarge them with more contentment and profit for the more free enioying of earthly happinesse 6 And so though hee should generally suppresse and smother all subordinate Thoughts tending any way to the satisfyingâ— of the Flesh yet herein is his deceit that hee intends onely the curbing of some present for the enioying of the maine Idoll of pleasure or profite which hee aymes at that his thoughts being now restrained in a lesser euill hee may haue more liberty to prosecute his darling sin and so when he hath attayned his desire then the former watch is discharged seuen worse Spirits enter in Liberty is now graunted to all loosenesse and euilnesse of Thoughts 7 Or if hee bee disappointed of his hope and crossed in his maine desire yet here is his comfort to enlarge his Thoughts therein to please himselfe thereby that his mind was as good though hee cannot enioy it Hee is rich in thought though hee cannot bee otherwise It doth him good that he can still thinke thereon This giues him hope that yet hee shall preuaile or this will please him that hee can euen thinke enuiously and disdainefully of others that haue attayned what hee hath missed 8 May we not obserue it ordinary with wicked men that though they are out of date concerning the act of some euill yet in regard of the insatiable desire of their hearts it is a maine comfort to thinke of pleasures past and so to retaine in the mind a speculatiue Idea of them and thereby to renew a spirituall practise euen of former sinnes 9 Thus it fareth with the wicked in the ordering of their Thoughts Generally wee shall finde this That their maine practise is to curbe and extinguish by all meanes all good and holy Thoughts But to giue rhe bridle by all occasions to vaine and wicked imaginations As for the Regenerate It is otherwise with him As his hart is setled vpon God and the things of a better life so are all his thoughtes intended and purposed thereunto And hee vseth all holy meanes to nourish these holy Thoughts by Prayer Meditation Hearing and Reading the Word And hee auoydeth carefully all meanes which may interrupt or diuert the same as idlenesse ill Company wicked obiects wandering of his senses discontent 4 If euill thoughts are raised vp by Natures corruption or
mystery of his redemption to quicken strengththen his faith and settle him against all oppositions or vpon the power of Grace and sweet trade and course of sanctification to prouoke him to thankefulnesse and and encourage him to perfection or vpon the occasioÌ„s of his calling the manifold cases of conscience perplexitie that are incident thereunto to weane him froÌ„ the loue of the world and prouoke him to a generall and intire holines or vpon his spirituall state how to preserue first loue preuent relâ—pses grow in grace or vpon his own mortalitie infirmities the traines of Sathan the terrors of hell the suddennes of iudgement to preuent securitie and prouoke to a daily watchfulnes This is the Treasury that supplies an holy mind with continual profitable matter What roome would there be for idle thoughts if the mind were thus imploied intending seriously now one and then another to preuent custome and loathing not giuing ouer any particular without some speciall vses for the reformation of some speciall hurt or encrease of some spirituall good The last difference of Thoughts between the Regenerate and Hypocrite is in regard of the issue of theÌ„ Is this The best as they are not without corruption so they are accompanyed with Thoughts sutable thereunto Either in regard of their owne or others occasions Hence it is that for sinne thoughts of excuse astonishment do ensue for others of prosperity thoughts of indignation enuy c. Psalm 73.37 So it is also with the wicked But. with this difference In these the issue of sorrow brings despayre or blockishnesse or carnall pleasure In the godly Repentance so peace and Ioy. In these the Issue of Discontent and Indignation is bloody Conclusions StratageÌ„s or closing with the world Psa 73 But in the Godly they produce a wise entrance into the sanctuary of the Lord and thereby a quyeting and refreshing of the heart in 〈◊〉 issues of Gods proui◠〈◊〉 And so a dayly refining and purging of the hearts from the dregs oâ—â—orruption and eleuatâ—â—â—â—he same to more durable happinesse Psal 62.1.2.5.6.7 And may wee not difference these good thoughts in the wicked and godly by their compasse and bounds Yea certainely As thus The ordinarie good thoughts of the godly are bouÌ„ded within the compasse of their calling not onely as they are Christians but Ciuill too but those of the wicked are exorbitant exceeding the true measure of both callings More particularly 2 The Thoughts of the Godly are bounded by the Word but those of the wicked by their own â—â—aning and such false Rules of the World â—â—he Thoughts of the Godly are within the coÌ„passe of their owne ability eyther in Nature or Grace for the present but those of thc wicked are either coÌ„fined to Nature or else they tend to the confining of grace they do more sometimes then they purpose inwardly or would do being drawn by outward respects against the maine purpose and if they doe lesse then they purpose it is not because they consider theyr shortnesse of practise aboue their purpose what they should and would doe but because they think what they doe insufficient They entend no more they are afrayde to ouer doe to bee precise or curious as they call it they cannot bee Saints and therefore they purpose not to bee so as measuring their purpose by their abilitie and stinting their abilitie to their owne power and not measuring it by the power of God Vses of these Differences 1 Hereby wee may bee able to discerne that Priuie Hypocrisie which lurketh in our heartes as now vnderstanding the bent and current of our thoughts and beeing wise to discerne the secret sleights and deceitfulnesse thereof 2 Wee may also hereby both comfort our selues others in all outward faylings if wee can find such a frame and ordering of our Thoughts and Affections and to cleare our selues and others of hypocrisie 3 This difference shall cause vs to labour an holy gouernement and watchfulnesse ouer our hearts and secret thoughts that so we may attaine to a constant practise 〈◊〉 holinesse and thereby follow after perfection and be prepared to glory 4 By this wee shall discerne of all particular actions in Gods worship and to haue comfort by the sincerity thereof of their acceptation with God Euill Thoughts are either general such as proceed from the corruption of nature principally and so from such occasions outwardly that further the same Or else they are particular such as wherewith some men are especially molested and these are 1. Blasphemous and Atheisticall Thoughts 2. Melancholicke and fearefull imaginations 3. Vaine and wandring thoughts interrupting them in holy dueties of which in their places And first CHAP. VII Of euill Thoughts in generall What they are NAmely the Immediate sprouts and first blossoms of the corrupt hart diuerted from God and encited hereby to doe somewhat displeasing his Maiestie 1. I say they are the immediate and first sprouts and blossomes Because the euill heart feeleth and expresseth it corruption first by these euill thoughts These first bewray it auersion from God these are the first motions to displease his Maiestie 2. I adde That they proceede immediatly from a corrupt heart as being a fit tree to bring forth such bad fruit as being able to yeeld no better Shall wee looke for figs of thornes In that it is wholly tainted with sin to proue that they are not â—â—ee proceeding from such a â—ountaine that there is no abilitie in man to good seeing the fountaine and first streames are altogether defiled 3. I adde that they proceed from a heart diuerted from God to prooue both the corruption of the heart whose sinceritie consists in conformitie with God so that it no sooners diuerts from him but it loseth it vertue As also thereby their further corruption not onely that they are euill as being estrangâ—d from God but that they are of themselues like to continue so as hauing no power to rectifie themselues againe 4 And thereupon it followes That these thoughts arising from the corrupt heart become presently strong and liuely to draw the heart to consent and so to action of euil so impossible it is without grace to stay the current of them Iam. 1.13.14 Of euil Thoughts The causes of them 1 The Lord many times leaues vs to be buffeted with euill thoughts to preuent thereby security and so to auoyde grosse and scandalous sinnes as wee hâ—ue often temptations of vnbeliefe to make vs carefull of Apostasie and feare renouÌ„cing of the faith 2 These arise eyther from our owne corrupt nature not yet throughly purged in regard of the inward poyson thereof or of some sin vnrepented of or of some sinne which wee haue not laboured to reforme in others or of secret sinnes which wee may fall into and are inclinable by former custome course of life calling and company c. 3 They proceed also from outward obiects of the World as the lusts of the eye and whatsoeuer working vpon
to bee begonne if the partie bee capable thereof with spirituall Remedies to discouer the ground namely Naturall corruption and to find out the particular sin which may cause the same and so rectifie and settle the mind that it may bee capable of the bodily cure and better able to make vse therof And wheÌ„ the bodily cure is well proceeded in for I take it almost impossible thoroughly to rid this humour that it may not trouble at all especially in Students and olde Folkes and such are giuen to contemplation Then the minde is to bee further dealt with for resolution and vprightnesse that so it may still keepe the Masterie ouer the humour and turne it to the best But my principall intent herein is to minister cure to the mind And this is to bee disposed according to the diuers causes of it arising and temper thereof and also according to the true iudgement of melancholike Thoughts Concerning the Causes these are first the corruption and constitution enclining to and encreasing the same Which effecting eyther a dimmenesse of the Spirits according to the earthie qualitie thereof as it is naturall or producing an ouermuch quicknes and operation of them as it proceedeth from adust choler breeding flatulent and fiery spirits doth so produce a double effect 1 Of Idlenesse or besotting the Spirites and so making them vnfitte for actiue occasions 2 Of high and strange speculations and so attempts accordingly as proceeding from those inflamed vapours effecting the same by which wee may wisely discerne how to apply the remedie As to Thoughts proceeding of naturall Melancholy and so effecting dulnes and producing Idlenesse Here 1. a sette calling is necessary such as may stirre vp the spirites by exerciâ—ing the body wâ—â—â— labour to qâ—icken the dulnes of the humour and huÌ„ble the mind also with this bodily exercise that so it may not giue way to such idle thoughts But specially labour for a generall calling namelie to bee found in Christ and made partaker of his holinesse so shall the grace of God quicken natures dulnesse and fitte this drowsie humour to more heauenly medication as withdrawing from the loue and delight in earthly things and affecting rest and retirednes from the world And so bee wee carefull to nourish maintaine the euidence of the Spirite concerning particular saluation and this shal reuiue quicken vs to any holy and ciuill occasion To this end well gratiously further a dayly viewing of the heart and so refreshing the same by dayly renued repentance that it may bee still a foote in the constant worship of God And here also more free vse of our Christian liberty in diet musicke recreation will not bee amisse so that still wee watch ouer our selues therein not making it a toyle and so a trade thereby a snare to entangle the heart with the loue therof lest thereby it proue an occasion to wound the conscience and so produce vexation and despayre And so the true vse of society shall much further this cure not so much to driue away Melancholy as by conference and compâ—ring each others estates together to quicken and stir vp one anothet to holy duties of loue and examine each other therein Thus of the cure of such thoughts as grow from naturall melancholy As for such as arise from accidentall melancholy when adust choler causeth flatulent vapours to ascend into the heart and braine so inflame the same and thereby breede presumptions and desperate thoughts these may be remedied thus First the minde must be perswaded that these are but erroneous and false conceites and therefore not to measure our estates by them 2 Physicke hereupon being vsed to purge the humour and preserue the parts affected from obstruction and inflammation The minde againe must be taken in hand and first to bee brought to a liuely sense of sinne euen of particular sinnes which may cause such fearefull distractions that so being brought to sound repentance it may renue it peace with God in the merite of Christ Peace beeing restored care must bee taken to preserue it by labouring soundnes of iudgement and tendernesse of conscience in all our wayes By diligence in our particular Callings and continuall watchfulnesse ouer our hearts and by dayly viewing the heart by the word and keeping our selues close thereunto labouring to confirme the weake and rayse vp such as are fallen and still preparing for the comming of Christ Cautions herein seruing for the triall of the Remedie Whereas it is the pollicie of Sathan to impute whatsoeuer Thoughts tending to reformation to Melancholy as implying thereby the minde to be deceiued in the true iudgement of things because that which is perswaded to vs is so contrary to naturall light wisedom that so hee may hold vs in our old Byas Therefore here wee must bee warie in discerning of things that differ As first Betweene such Thoughts as necessarily proceed from Melancholy and such as are imputed thereto Namely That Thoughts of Melancholy as they are sudden and violent so many times they are vnseasonable and exorbitant Yea for the most part vaine and idle without sound ground yea contrary to common reason and religion and yet obstinate and refractorie impatient of cure very difficult to bee remedied 1 But holy Thoughts concerning sanctification arise from the true ground the word of God and by it are subdued to deliberation for the wise disceâ—ning of them so by the assistance of the spirit find comfortable entertainment and so are profitably brought into practise 2 All euill thoughts proceed narurally from the corrupt fountain of our harts therfore at no hand are to be imputed to Melancholy this may further them and their dwelling on our hearts but the ground of them is our cursed nature led captiue by Sathan at his will and so breaking out into all sorts of wicked imaginations 3 All good Thoughts arise from the motion of the spirit in the regenerate and so in no case may bee imputed to Melancholy wel may they bee checked in regard of the dulnesse of the humor but if the person bee sanctified this dulnesse of the humour may proue a meane to deliberate of them that so we may determine the fitnes thereof and so to retain them more constantly and the accidentall quicknesse of the humour if it proceede from adust choler may be a means to put them more speedily in execution and to eleuate the minde to the highest obiect and end of them So that if we can be more slow to euill and nimble to good more retired from the world and familiar with God more seruiceable to the Church lesse respect our selues in regard of the flesh if we can bee more patient iâ— troubles more fearefull of offending our God more iealous of our selues in regard of cleauing corruption and more confident on our God in resting on his faithfulnesse so turning the effects of naturall melancholy to bee spurres vnto grace beeing more sorrowfull for sin
10. The will altered and enlarged to desire and prosecute the will of God The whole man with all the outward members therof giuen vp as weapons of righteousnesse to serue the liuing God and all this out of the good Treasure of the renued mind and heart transformed into the holy Image which it had lost and conformed therby in all things to the glory of God 2. Cor 5.16.17 Rom. 12.2 Col. 3 2. Rom. 7.7 Heb. 10.21.22 Rom. 7.20.22 Rom. 6.7 11. Thus as wee are made partakers of the Diuine nature so do we in nothing more resemble the simplicity and purity therof in no. thing more do we communicate therewith then in our nimble and pure thoughts By these though wee be absent in body yet wee canne bee present with-him by these wheÌ„ the body lyes senselesse in the bedde yet we may solace our selus with God and so indeede without this Ministery of holy Thoughts wee could not performe that constant and continuall worship vnto our God as may giue sound comfort of the sincerity thereof And hence it is That the godly haue been so carefull of their Thoughts and and preparing of their harts That it is their Thoughts that they most complaine vpon Rom. 7.21 Their Thoughts it is that they are most comforted with As God accepteth these aboue all other seruice so aboue other this seruice is most comfortable as freest from hypocrisie tediousnes and whatsoeuer other imputations 4 Thus as in the creating of this new Worke the Thoughts are as well ranged and brought in subiection as the outwarde man So if at any time the worke hath been againe defaced by any grieuous sinne The Lord hath taught vs to beginne the repairing thereof from the Thoughts as Esay 1.16 Esay 55.7 Put away the euill of your Thoughts sayth the Spirit Let the wicked forsake his Thoughts and let him returne vnto the Lord Ier. 4.4 And so haue the Saintes practised accordingly beginning with the search and tryall of their Thoughts and hearts and so proceeded to confession acknowldgement of their sinnes Lam. 3.40.41.42 Psalm 4.5.6 But what doe wee speake of the Saints and their practice for the condemnation of this conceipt that Thought is free may not this be proued eueÌ„ from the light of Nature and politie of the wicked themselues Do not their thoghts eyther accuse or excuse naturally Rom. 2.15 Haue not euen humane Lawes guided onely and deriued from the diuine light of Nature condemned Thoughts and purposes of euil though the fact hath not beene performed as in cases of Tâ—eason And dooth their reasons because it is against so eminent a person because others may bee terrified from imagining and contriuing the like Doe not these reasons I say condemne the euill of Thoughts beeing coÌ„menced against the great God infinitely aboue all earthlie Soueraignty which meeteth with euil thoughts to preuent worse euils Surely if common reason doe awarde that the principall bee punished at least equally with the Accessory then must not euill thoughts scape the censure seeing they are the Ringleaders and firebrands to all sinne all outward obiects and occasions could not hurt but by the Thoughts affecting and embracing the same Nay if the greater sinne the greater punishment theÌ„ surely euill Thoughts being hereby vsually made the greatest sinnes because they are cherished and cloaked thereby may certainely looke to bee beaten with more stripes Obserue wee yet further the practise of the wicked suâ—ely if there were no other reason to condemne this position of liberty then that accursed nature pleads for it It were euen enough to condemne the same For who will beleeue the theefe that hee is a true man but if wee shall further consider the practise of the wicked wee shall finde that what they assume in opinion they condemne in practise being in nothing lesse free then in their thoughts wherein yet they claime greatest liberty For what greater bondage and slauery can there bee then by the rage and vnsatiaablenesse of the Thoughts to be hindered from rest the sweet nurse of Nature so great a blessings that the Lord promiseth it onely to his beloued that his sleeepe shall be sweete Mich. 2.1 Loe the wicked imagine mischiefe vpon their beds and is it any maruayle if there bee a woe belonging to them not only in depriuing them for the present of that sweet blessing of sleepe but in preparing them to that euerlasting night in the life to coÌ„e And yet so strongly are they bewitched this to them is accounted the greatest libertie they cannot sleepe vnles they doe euill their sleepe departs from them vnlesse they cause some to fall Pro. 4.18.19 If we could take a view of the restlesse and insatiable thoughts of the Aspyrer and Vsurer of the envious cruell man how he wastes his marrow his time his senses c. We might coÌ„clude their thoughts to bee inflamed froÌ„ hell which nothing but hell if that shall satisfie And what greater plague tormteÌ„ caÌ„ there be to a mantheÌ„ to be stil thinking of that which he cannot haue Nay what greater bondage and torture can happen vnto men then still to be thinking of that good which he hath lost shall not this be a part of his torments in hell nay the very hell of hell it selfe And yet this is euen the greatest libertie of the thoughts of the wicked herein they doe most applaude themselues That either they can thinke of that they cannot haue it does them good to imagine themselues rich to wish to be great or else they can thinke with great delight of their sinnes pleasure past it does their hearts good to remember their trickes of youth Is not this the best comfort to wicked ould age And is not this a draught of the infernall cup the dregs whereof they shall fully drinke vp hereafter Thus as the conceited libertie of carnall thoughts is the greatest bondage therof so if wee shall but obserue further the iustice of God in confounding this wisedome of the flesh to blesse it selfe in the libertie and vanitie of it thoughts not onely by exercising the wicked with terrors in the day so that the sound of feare is alwayes in his eares But further also visiting him with terrors in the night with fearefull dreames and strange apparitions to the further increase of his dayly terrors And that eueÌ„ in the midst of his iolity and securitie what may bee the reason hereof but his appalled and guiltie thoughts presenting so many Instruments of vengeance as they apprehend varietie of obiects as being bound by his guiltie thoughts to the expectation of vengeance and sentenced thereby to the vndergoing thereof Behold the issue of the libertie of the Thoughts and conclude with me this libertie to bee the greatest bondage At the best say that the minde should not be appalled with these terrors say that this conceite of the thoughts libertie flattering in a formall and outside holinesse so deceiuing with some conformitie in
outward behauiour vpon presumption that we may think loosely should hereupon breede security and putting the euill day farre from vs. Is not this the next way to vnavoydable destruction 1. Thess 5.3 To conclude As the Law so the Prophets haue condemned euill thoughts Pro. 12.20 It is an argument of deceite to imagine euill Ecclo 4.8 hee that deuiseth to doe euill shall be called a mischieuous person Es 29.16 57.11 Ez. 11.2 Ie 18.18 and 48.2 Os 7.15 Psal 94.11 and 119.118.3 Zeph. 7. Mich. 2.1 Lastly that Thoughts are not free appeares out of the Gospell 1 For our Sauiour Christ reproues the Iewes and his Disciples for their euill thoughts Math. 9.4 Math. 16.7 Mar. 8.17 2 Sheweth that from the heart proceed euill thoughts adulteries fornications and murthers Mark 7.21 3 Accepteth of the thoghts and purposes and his Saints that they fayle in Act and so on the contrary condemneth the thoughts of the wicked 4 Sheweth that men are iudges of their owne euill thoughts Iacob 24. 5 And seeing the spirite doth ascribe vnto loue the bond of perfection that it thinketh not euil what doth it else hereby but condemne euill thoughts 1. Cor. 13.5 6 Are not the thoughts of the Idiot conuinced by the power of the word 1. Cor. 14.25 therefore they are sinne 7 The spirit reproueth the world of sinne but what the spirit reproueth is sinne The spirit reproueth the thoughts Therefore they are sinne Ioh. 16. 8 Can any clean thing come foorth of that which is vncleane the fountaine of our thoughts is vncleane therefore that which flowes there from Iob. 14.5.6 9 And seeing inquisition shall be made for our thoughts seeing God shall iudge the thoughts of our owne hearts by his word Therefore certainely they a e euill and abominable before the Lord. 10 Lastly those manifold absurdities which doe ensue vpon this conceit are plaine euidences that thoghts are not free As that Gods gouernment in the heart is denyed and so God who is a spirit renounced The right Nature and vse of the Law abolished as being spiritual and reaching to the thoughts The fall of man disclaymed The combate betweene the flesh and Spirit denyed c. Ro. 7. Answer to the Reasons And therefore though the Law of man punish not all but only such as tend to the preseruation of gouernment yet this rather argueth that mans Law is partiall and defectiue theÌ„ that our thoghts are exempted therefroÌ„ Nay seeing the Law of man pretends it descent from the law of God and subordination thereunto therefore seeing the Law of God reacheth to the thoughts therefore either the law of man must also extend thereunto or else it comes short of that perfection which is in the Law of God But if wee obserue the iudiciall proceedings euen of mans law wee shall find that it chalengeth some soueraintie ouer the thoghts In that it not only by oaths requires an answer to what may bee demanded for the clearing of the truth where as by a consequent the thoughts and purposes of euill may be often scanned as seruing either to aggrauate the fact or to diminish the same but as in case of treason so also in many other meeteth as well with the thoughts of euill as the actions thereof Howsoeuer let God be true and euery man a lyar Let it bee the glory of Gods Law to bee spirituall reaching to the inmost thoughts to procure sinceritie And let it be the humiliation of mans law that while it onely or principally binds the outward man it may proue hereby in some an occasion of hypocrisie And yet if we shall obserue that euen the law of man bindes the conscience in it subordination to the law of God euen in all things that are commanded thereby doth it not hereby also chalenge some power ouer the mind and thoughts according to which the coÌ„science is enformed so tied And therfore as it is an argument of sinceritie euen wherein it bindes man therein not of fashion or custome but euen of conscience to submit thereto so let it be the glory and priuiledge of sinceritie to obey God aboue man to make coÌ„science of thoughts which the law of man doth not reach vnto yea making conscience of all things agreeable to the will of God Answere to the second Iustifying the Lord euen to the confusion of it selfe That though it cannot auoyde euill thoughts yet herein not to sit down and giue way vnto them as if it were bootelesse and impossible but seeing through God wee are able to doe all things and we are the souldiers of Christ and therefore must dayly fight against our sinnefull lusts shall wee not then endeavor what we cannot seeing the Lorde accepts our purposes and will crown his own worke with a gracious ordering holy curbing of our rebellious thoughts that they shall rather be spurres to well doing then quench the spirite of God Answer to the â—hird And therefore in regarde of their suddennesse and vnseasonable importunitie howsoeuer no reason can bee giuen of them yet as herein they are condemned by the law because they are exorbitant and reasonlesse so the wise heart will not fayle to nippe them as hee can single them out or in generall to be humbled for their corruption and exorbitancie that so he may not bee iudged of the Lord for them Answer to the fourth And that because though they seeme to hurt none yet are they aberrations of the law from God they are the greatest galls to an holy heart that would shine intirely solace it selfe in it God And they hurt also others many wayes as hindering vs from doing that good vnto them which wee ought and prouoking to many euils of Anger couetousnes murther slaÌ„der c. to the endangering of the lifes good name yea the soule of our brother Yea in that they generally hinder the doing of much good and indeede are the grounds of all euill are they not therefore more especially to bee iudged and reformed Answere to the fifth As for Poâ—ish resting in bodily seruiceâ—â— not so much as requiring tâ—e heart much lesse ordering the Thoughts thereof Let this bee their glory that reioyce in the Flesh and haue their reward in this life yea let this bee their shame that whereas they stand onely vpon making cleane the outside of the Platter not regarding the inward man Are they not iustly confouÌ„ded in their fayre shew in the Flesh giuing libertie thereto with all greedinesse while they seeme to haue it in no estimation and abolishing all order and gouernment amongst men while they seeme especially to aduance the same while they vndertake the protection thereof Is not the Lord iust to take these fooles in their craftinesse that while they stand onely vpon complement and formality vpon conformity of the outward man they breake out to all desperate wickednesse for the rooting out of mankind and desolation of Gouernement The like may wee answere to the ciuill honest man and formall
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