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
Hipocrite that as hee reapeth so shall hee sow hee sowes the wind of his lippes and shal reape the wind of mens prayses and applause hee departs from God in his heart and therefore my soule shall depart from him sayeth the Lord hee hath sowne the winde and shall reape the while wind CASES OF CONSCIENCE Herein further to be resolued Concerning Good and Euill Thoughts Cases and tentations concerning good thoughtsâ—on the left hand tending to extenuate the worth of them 1 That because they are sodaine and various not abiding long with vs nor regarded of vs. Thertfore either they are but flashes and sodaine motions and so must argue an ineffctuall calling Heb. 6.4.5 Or else being not entertained argue that we grieue the Spirit Or else that because they passe vnregarded and indeed are so infinit and inconstant that it may seeme they cannot be apprehended therefore we neede not bee troubled with them wee may passe them ouer as dreames Especially because we cannot put in practise our thoghts Nay not our resolutions therfore may not this chalenge of hypocrisie c. And is it not a strong and fearefull delusion of Sathan that whereas naturally all our Thoughts are euill and by custome obstinate Therfore if any good Thoughts or motions are offered to reforme corruption we either referre this to Melancholy or some tentation of Sathan The satisfaction is That in that they are sodaine and variable if they be euill there is lesse danger in them The Prouerbe is here true of a minde thus alterable that hee will neuer bee madde because it is setled constant thoughts poaring vpon the same obiect that vsually feedeth melancholy and so causeth madnesse But if they be good there is the more trial of our wisedome in retaining and husbanding of them to the best behoofe of our Maister and our owne furtherance in sanctification Especially herein appeares a true worke of grace that because wee are but regenerate in part there is a dayly combate betweene the flesh and the spirit therefore our thoughts are variable sometimes the flesh preuayling the thoughts are accordingly Eftsoones the spirit preuayles so are the thoughts sutable so that to looke for constancy of thoughts and continuance of them on the best obiects Is a state reserued for vs in the heauens to assume such for the present is presumption and strong delusion Only herein is the comfort That the thoughâ—s of the hypocrite as they are variable so they are neglected or else this variety is delightfull and so euill thoghts preuayle But with the elect though there bee a changeablenesse of thoughts yet this change is a burden It grieues the soule that euill thoughts interrupt and hinder our sweet peace with God and so by the power of Grace euill Thoughts are reiected and wisedome vsed to entertaine good Thoughts more constantly and so by Gods mercy good thoughts preuayle And therefore though good Thoughts be not put in practise yet this is no argumeÌ„t that they are not entertayned and so we grieue the Spirite For neyther is it possible to putte all good Thoughts in practise seeing they are so infinite neyther is it conuenient to put in practise all good motions that are offered but onely such as are seasonable to the present occasion in hand seeing all the rest now offring themselues are but Tentations to hinder the intention of the present imployment and so are to bee reiected as most daÌ„gerous euils And if so be through violence of Tentation or strength of corruption wee may bee hindered in the practise of those good motions and purposes wee entend yet herein is our comfort that wee delight in the Law of God concerning the inward man that if there bee a willing mind the Lord will accept it according to that which wee haue and not according to that which wee haue not So that wee shall now renue our Thoughts and purposes for well doing the more wee are crossed therein and bee more eager to fight against Sathan the greater foyle wee haue receyued This is the vndoubted worke of Gods grace in vs avouching still the maintenaÌ„ce of the combat by the Spirit against the Flesh and assuring that wee shall be more then conquerours through Christ that hath loued vs. And therefore though our Thoughts beeing so infinite and changeable it may seeme an impossible so indeed a bootelesse labour to bring them in subiection yet as by the grace of God wee may doe all things so farre forth as shall further vs to happinesse so by the Grace of God wee shall so farre range and order our Thoughts as to entende a generall ayme by them all to Gods glorie to entertain the occasions for the quickning and well dispasing of them to auoyde the contrary to bee humbled wherein wee are crossed and diuerted by by-thoughtes to renue the combat by holy motions and so by Gods mercy to attaine such an issue as that wee shall still bee more humbled in regard of our Thoughts and drawn nearer vnto God in a spirituall worshippe yea more hunger after our deliueraÌ„ce from the bondage of corruption And therefore though we cannot put in practise what wee thinke of yet is this so farre from chalendging vs of hypocrisie As that indeede it is a specially euidence of sincerity to endeauour more then wee can practise as iustifying God by our allowing what should bee done and abasing flesh in it failing therein Lastly howsoever Melancholy preuayling may occasion multitudes of fearefull and monstrous Imaginations which beeing contrary to truth are not to be regarded of vs but eyther to be reiected as the fruites of a depraued disposition so that in this case the victory is to neglect and suppresse such vaine and exorbitant thoughts yet may wee not father such thoughts vpon this depraued humor which are the motions of GODS blessed Spirit For though through the power of the deceyued imagination and the power of Sathans concurring therwith we may bee seduced to father such strange thoughts vpon God and Religion which are quite contrary thereto as it falleth out in retired spirits who beeing oppressed with melancholie and puffed vp with their conceited austerity and contemplatiue walking are thereby vsuâ—ay fitted by Sathan with high thoughts and misticall imaginations to their further infatuating and deceiuing as fancying hereby strange errors moÌ„strous conceits so through pride of hart broaching the same as the Oracles of God which are no better then the Enthusiasmes of Sathan that so deceyuing themselues and others thereby they may be confounded in their voluntarie deuotions and conuinced of idlenesse and neglect or abuse of their holy callings yet doth it not follow on the contrarie that all such motions of the Spirite tending to reclaime them from their errors must therfore be esteemed melancholike dotages Indeede if we consider the Policie of Sathan who labours by all meanes to keepe the holde hee hath gotten It is no maruel if such that are ouertaken with error as through
The spirit heales and renues the heart and so kindles in it Thoughts and motions to serue God to embrace him as the chiefest good which though by tentation or neglect they may bee choaked and in a manner to our sense extinguished yet by the power of Grace they are reuiued againe and so continued to prouoke vs to perfection to comfort vs in our faylings And these are proper to the Regenerate And these are diuers according to the diuers occasions of them which are Generally two Eyther Occasions of Ioy in regard of particular or publike inward or outward prosperity and these occasion Thoughts of ioy thankefulnesse triumph c. Or Occasion of Sorrow in respect eyther of our owne or the Churches inward or outward distresse and these occasion thoughts of sorrow perplexity c. And both these though contrary in themselues yet both good beeing Ieuelled to their proper Obiects kept within their true and holy Bounds And both these according to their seuerall obiects are also differenced more particularly yea extend themselues innumerably according to their occasions The singular benefite and aduantage of good Thoughts Generally They are notable euidences of the sinceritie of the heart as only knowne to God and by the purenesse and holy temper and swaying of the Thoughts so knowne vnto vs as that thereby wee are sensible of Gods present grace and hungrie after a greater measure for as our Thoughts so are our desires after heauenly things Particularly they are gracious trials and warrants of the sincerity of all priuate dueties performed secretly to our God who seeeth the heart that not so much with the lippes as with the motions of the mind and wrastlings of the inward Thoughts wee combate with the Lord and figh and groane vnto him who sees in secret and will reward it openly So did Moses Dauid Anna and the rest of the Saintes approue themselues vnto God Exod. 32. 1. Sam. 2. Secondly they are sound Tryals of the sincerity of all Outward duties It is not so much what we doe as what wee mind not what the eye or eare attends as what the Thought and Affection fastens on The Lord loueth truth in the inwarde parts and regards the outward seruice according to the inward intention And so they proue gracious meanes dayly to humble vs in the performaÌ„ce of our best duties seeing at the best howsoeuer we may carry the duety currantly in the outward Action before men and so being approued and aduanced of them are thereby subiect to pride and vaine glory and so to hypocrisie as to rest in the outward worke done yet if wee consider the manifold wandrings of the hart those blasphemous and prophane thoughts that doe accompany them diuerting the mind therein from God and hindering the constant sincerity therof how shall this but exceedingly humble vs vnder the mighty hand of God who trieth the thought and iudgeth according to the sway and temper of the heart shall not this discouer the imperfection and pollution of our best actions euen to be no better then a menstruous cloath Esay 64.6 And hence ariseth another gracious Benefite namely that beeing priuie to this inward corruption wee stand not vpon our owne righteousnesse to bee iustified thereby but still renounce our selues that wee may bee found in Christ that by his vertue wee may bee enabled to more sincere and vniuersall obedience And this produceth another gracious Benefite namely that in the sense of our imperfection coÌ„uinced by the obliquitie of our Thoughts wee are still prouoked to forget what is behind and to hasten to that which is before euen for the prize of our high calling in Iesus Christ Lastly because the conscience of inward corruption is a speciall occasion to Sathan to challenge of hypocrisie so to discourage in our proceeding We haue out of this consideration of our inward purposes as a gracious euidence of the truth of our harts because we thinke and endeauour more then wee can doe and so on the other side a sure pledge of the sincerity of our thoghts because wee discerne and mourne for our inward faylings and so haue a notable comfort of the acceptance of our Actions not so much from the vprightnes of our hearts as from the righteousnesse of Christ whereby his Spirite being conuayed into our hearts doth thereby still conuince vs of such euill which the world knowes not of and so withall approues vs to bee in Christ not hauing our owne righteousnesse in that we stand not vpon our owne Iustification which is confounded by this sense of the corruption of our thoughts but that still wee take hold of Christ and labour to bee found in him that so wee may grow vp in him to perfectnesse as hauing thereby not onely an euidence of the Acceptance of our persent and so of our Endeauours for the present but hereby also reaping a comfortable euidence of our assurance to continue perseuere vnto the end seeing our Christ wil not queÌ„ch the smoaking flax nor breake the bruised reede but will still shew his power in our weakenesse and perfect his worke by our infirmities that hee may haue the only glory of his Merite and we in him may attaine the full measure of the age of Christ growing vp to bee perfect men wanting nothing CHAP. V. Generall Rules for the wel ordering of the Thoughts 1 THat wee spend our time most in Meditation of Gods Maiesty and goodnesse and so wholy season our thoughts therewith and with the fruites thereof namely the hope and holdfast of eternal life 2 That we withdraw our selues as much as may bee from worldly vanity 3 That we beginne the day with holy Thoughts and Meditations not suffering our selues to bee interrupted by any vnnecessary occasion 4 That wee take occasion in the night to exercise our thoughts on God and such occasions as then shall be seasonably offered breaking our sleepe not vnwillingly to this end 5 Rectifie we our thoughts dayly by Reading the Word and often priuate prayer 6 Call wee often our Thoughts to an account and let not an idle thought passe without a Censure of the Word And condemne wee the Deceitfulnes of our hearts which minister occasion of such infinite thoughts and contraâ—ie 8 Meditate wee often on the day of iudgement wheÌ„ inquisition shall bee made for our Thoughts 9 And forget wee not that Infinite Sacrifice of the Sonne of God who knowes our thoughts which wee are ignorant of and hath performed a plentifâ—ll Redemption for them all 9 Giue wee not the least way to our wandring and foolish Thoughts but suppresse we them presently and 10 Exercise wee some Speciall of our Thoughts and put them in practise because Idlenes is the nurse of these vaine Thoughts 11 Striue wee especially against Pride and Couetousnes which minister most coÌ„mon and dangerous matter of fearefull and wounding thoughts 12 Obey wee the checkes of Conscience conuincing these Thoughts and labour wee to sharpen it
that it may censure more 13 Discerne wee wisely betweene our Thoughts 1. such as are vnnecessary nicke wee them in the head cut wee them off presently 2. Such as are necessary discern wee of the most necessary laying aside those pursue we these Thirdly yet so as that wee wisely single them out not confounding our mindes and memories with many at once but pursuing one and bringing it to some head and vse 4 Yea though a more necessary Thought come in the way yet hold wee on in our choise till wee haue brought it to some issue 5 And whereas wee must looke for ofâ—en interruptions from Sathan so entertaine we these as that wee giue not ouer without sight of conquest and then return we to the pursuit of our former subiect 14 Bee we constant in peâ—forming the Dayly Sacrifice and restraine wee our thoughts to such particular duties as are incideÌ„t to each season and occasion And herein auoyde we wisely al curious Speculation and diuing into hidden misteries as being a maine occasioÌ„ to stirre vp encrease blasphemous Thoughts And so also carefully auoyde wee curiosity prying into others affayres looking home especially minding our own busines that so we may preuent a world of enuious censorious thoughts Especially be we carefull of keeping the Sabboth spiritually confining our Thoughts to holy thinges and this shall bee a meanes to better them at all other occasions CHAP. VI Of diuers Markes and Rules to discern holy Thoughts by And how to difference them from all deceitfull and carnall thoughts FIrst is in regard of their Nature Forme and maner of working as ordinarily following the temper and constitution of the heart wherein they wee moulded As in the wicked good motions and Thoughts as they are rare so are they sudden and easily vanishing But in the godly they are frequent and aduised constant and effectuall Secondly they differ in regard of the Obuct The Thoughts of Gods child are vpon that one thing which is necessarie subordinating all other thoughts thereunto But the thoughts of the hypocrite though they may roue now and then after heauen yet their maine obiect is temporall happinesse and such things as may further therevnto and so subiects all conceit of heauen to the happinesse of the earth Thirdly They differ in regard of the Order and Gouernement of them The Hypocrite esteeming them as Thoughts and so Free rather as dreames imaginations then any matter to bee heeded so passeth the mouer without obseruation without imployment c. But the Godly labours to make his heart a gracious receptacle of holiest thoughts and so sets a watch ouer his hart to preuent euil thoughts couenants with his soule to entertain the good Among the good makes choyce of the most necessarie subordinates all other hereunto sets bounds to those millions of imaginations that dayly arise and erects an holy Regiment among them Confining theÌ„ wisely to a reuerent setled meditation vpon Gods word and workes to a care of conscionable managing the Affaires of his Calling to a desire how to benefite the Church of God abroade or any particular brother â— very sparingly and warily not without many cautions and exceptions letting them out to honest recreations Fourthly they differ in respect of their measure and extent and so there are some thoughts peculiar to the Elect with which the State of vnregeneration is vtterly vnacquainted As first Thoughts full of feare and astonishment all of hell and horror which first rise out of the heart when it is first striken with the sense of Gods wrath at the sight of his sinnes These are scortched in many with the verie flames of hell in their first conuersion and they doe euen fret and consume the verie marrow out of the bones and turne the best moysture of them into the drought of sommer and yet which is not peculiar to the wicked which haue some such terrors from the feare of vengeance haue their issue in most vnspeakeable comforts And these are a second sort of Thoughts proper to the Godly composed all of pure comfort ioy heauen immortalitie beeing the sweet and louely issues of the Spirit of Adoption speaking peace vnto the poore soule in the testimonie of the pardon of sinne Hence proceeds another troope of spirituall and vnutterable Thoughts after the new birth is confirmed grown vp to some good stature because now it is to encounter either with the fained ioyes of the world or with the bitter stoâ—mes of troubles and persecutions therefore it pleaseth the Lord to preuent and arme it with some such heauenly draughts of that immortal pleasure that so it may both despise the bitter sweetes of the world and wade thorow more cheerefully the momentany troubles of this life 1. And these vsually may be discerned by their fit seasons eyther after some zealous heate and feeling feruencie in prayer 2. Or some gracious profitable sanctifying of the Sabaoths 3. Or vpon some speciall and set humiliation performed for some speciall sinne or generall calamitie imminent or lying vpon the Chuâ—ch 4. Or vpon some strange imputation of the fierie and malicious tongues of the wicked when the innocent heart retyring into it seâ—f examining it inward euidence finds no cause of such false and cruell imputation but defence of Gods truth and profession of holinesse 5 Or when the malice of the wicked hath so farre prouoked as to compasse and enclose the poore soule that it sees no way to escape but is readie to be swallowed vp and vtterly rooted out then as a comfortable testimonie of deliuerance it pleaseth the Lord vsually to shine vnto it with some such beames of heauenly ioy that so it may not faynt vnder the burthen that it may be more then conquerour in it 6. Oft times it pleaseth God to accompany the conscionable receiuing of the Sacrament with these rauishing ioyes that so the heart may be taken vp from poring on the outward Elements to solace it selfe in that heauenly Feast of Christs all-sufficient merits 7. Specially if it please the Lord to call out any of his Saints to witnesse to his truth and to lay downe their liues for the testimony of Iesus vsually here this Ioy appeares both in their profession of it before men with that boldnesse alacritie as they vsually haue bin esteemed out of their wits in patient enduring their taunts c. as also especially in sealing vp the truth with their blood as the case of many Martyrs haue made it euident Vsually after an heauie storme of inward trouble and vexation of Conscâ—ence it pleaseth the Lord to returne with the Ioy of his countenance and so refresh the heart with Ioy vnspeakeable and glorious 1. Pet. 1.8 A fifth difference of the good Thoughts of the Hypocrite and sincere Christian is in regard of the seasonablenesse of them The sincere heart as it hath it Thoughts fixed on the best Obiect Namely the glorie of God and it owne
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
Sathans iniection or occasioned from without by worldly obiects herein appeares the wisedome of a good heart First not to giue way vnto them Hee suffers not his hart to runne after his eye no not so much as to be delighted with it to bee ensnared with the pleasure thereof but by all means seekes to stifle the thought at the first rising If it bee blasphemous and terrible hee reasons not with it but reiects and abandons it with all detestation and horror by prayer repentance humiliation repelling the same If it be good yet not seasonable as interrupting in Prayer meditation hearing the Word and he reiects it likewise speedily as a bratte of Sathans Angel-like brightnesse and so continues with feare and watchfulnes in his intended duty 5 As for the sinnes hee hath by Gods mercy conquered as Sathan by renuing the thoughts thereof seekes to reenter so doth he wisely turn these thoughts to preuent reentrie adding withall not so much the sweetnesse of the sinne past as the bitternesse thereof what it hath cost him already what a scarre it hath left on him what a good God hee hath found in deliuering him there from and so turning the thoughts of entising to sin to the thoughts of Gods exceeding mercy in pardoning the same and giuing him grace to subdue so hideous a monster his heart is taken vp and nourished with the loue of Christ and in him is strengthned to resist Tentation 6 This is certaine that the Thoughts reviuing former sinne breede in him more humilitie more feare of him selfe more watchfulnesse agâ—inst new surprisals a dayly renouncing of himselfe and relying vpon Christ that so he may neyther bee tickled with new delights nor affrighted with horrour of iudgement at the gastly appearance of them 7. Especially whereas Sathan will now shrowde himself euen vnder our holyest purposes of humiliation either by raysing vp some tickling delight of the sinne which we labour by most earnest and sorrowful thoughts to iudge in our selus or else mingling with these thoughts of sorrow melancholy passions to distract and diuert them from the true ende Or else to eate out this florishing gourd of our most intentiue huÌ„bled thoughts with some worme of spirituall pride desart c. had not the holy heart need to keepe a speciall watch herein doth it not wisely suspect it selfe in regard of these dead flyes that are like to corrupt the most pretious oyntment and to depriue it of the comfort of all sound humiliation though not enticing it againe vnto the same sinne yet changing it hereby into a more grieuous and dangerous euill Another point of this heauenly wisedome in watching ouer the Thoughts ordinary to the elect where in he exceeds the vnregenerate is a wise singling out and encountring of them As wheras there is no child of God but is subiect to one sinne aboue another therefore it is his especiall care to curbe his thoughts concerning it though hee neglect not any other yet principally hee attends such thoughts as tend this way c. And so as it vsually falleth out that as he shal find himselfe defectiue in one grace more then another as his heart is enflmed with a loue to al Gods commandements and to such graces as may further to the performance hereof so especially doth hee thinke vpon most what hee wants most and so labours to enlarge and quicken his thoughts thereunto by prayer repentance c. And hence proceedeth another branch of this heauenly wisedome that wheras it is then best to enlarge the mind in holy thoughts and meditation when it is freest from hinderance either abroade or at home Therefore the holy heart taketh the fit oportunitie hereunto Either desiring a priuate and retired course that so it may more freely solace it selfe with it God and enlarge it thoughts on God and his goodnesse or else taking Occasion of the night season when the body being at rest is free from interruption by outward obiects thereby to contemplate more freely and constantly on the glory of the life to come and all such gracious means as may further thereunto As for the Hypocrite it is otherwise with him As of all things he cannot endure to be alone for feare of Melancholy Bugbeares c. So if he retire himselfe it is rather to plot for his desire or blesse himselfe in his purchase to flatter his heart in his imaginarie happinesse If now any good motion breake in to draw him higher he startles as it had bene at a Bug-beare and presently breakes of to company musicke so farre is hee from cherishing and entertaining the same Aboue all he cannot endure if it may be to wake in the night alone It is his wisdome to drowne his head to bedward that he may lie in his bed like a stone If he awake his next worke is to tosse and tumble his body that so the minde may not settle to any holy meditation If he dreame of temporal good it grieues him that he hath it not If he dreame of euâ—ll it scares him to report of it Once it is that he seldome or neuer dreames of heauenly things or if hee do he accounts it as a dream and so it vanisheth Especially wee shall finde this proper to the Saints to be wise in entertaining the motions of the Spirit obseruing the checkes of conscience and furnishing the minde with holy meditations Reioycing exceedingly in the now plentiful tender and gracious successe thereof And grieuing exceedingly either at any contrary motions or at the neglect disappointment of good motions Hee knowes that by neglecting such he may grieue the Spirit so grow to a quenching of the same and thereby bee drawne to despight the spirit of Grace if not directly by profession yet indirectly and by an carnall opposition in slandering persecuting spirituall graces in Gods children And therfore his wisedome is to resist the beginnings of euill and entertaine the first motions of good that so hee may preuent the practise and custome of sinne and so hardnesse of heart prophanenesse and Apostasie That so being faithfull in a little he may bee entrusted with greater mercies And so he is also carefull and prouident to gather treasure vp store of good matter and heauenly businesses for the continuall exercise of his minde lest that noble power of his soule should be taken vp with trifles and vanitie seed vpon the earth or weare and waste it selfe with barren lumpish melancholy To this end hee is conscionable in redeeming of the Time in walking faithfully in his calling to auspicate his worldly occasions with spirituall exercises spiritual ends And thus his life is a life of meditation either vpon his owne infirmities deceitfull heart that so hee may preuent them or bee humbled for them Or vpon the Maiestie and Attributes of God to eleuate and settle his minde from these base corruptible things to that one thing which is necessary Or vpon that wonderfully
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
sobriety both in our knowledge that we affect not high Mysteries and presume to looke into the Arke and such secrets as belong onely to God as to know how long wee shal liue when the day of iudgement shall be for these are occasions of these blasphemous Thoughts But especially be we carefull in the practise of Godlinesse neither to affect siâ—gularitie and fall to separation neither to presume aboue our callings in arrogating what belongs to the Magistrate or Minister for these haue bene occasions of blasphemous Thoughts and errors euen to question the Truth of the Church The maine grounds hf Religion and so from Brownisme to fall to Anabaptisme and so to Arrianisme and so to Atheisme We shall perceiue them to bee cast in by Sathan by these tokens By the manner 1 If they come suddenly and violently not without some impression of terror to the flesh 2 And that they last not long of themselnes vnlesse they fasten vpon naturall corruption and so receiue fuell from the same for their further maintenance If they be strong and extraordinary either exceeding the compasse of our knowledge as tending to broach some new and fearefull conceit in vs of God Religion c. or leading vs beyond the compasse of sobrietie of Religion contrary to what wee haue receiued and is warrantable by the word tending to bring in all confusion of the power of godlinesse 3 By their entertainement That the holy heart entertaines not so much as parlie with them but presently abhorring the very sent of them reiects them with al trembling detestatioÌ„ yet a wicked heart howsoeuer at the first it be affected with horror in regard of Sathans extraordinary power and shewes yet being naturally enthralled to Sathan and so ready to bee led captiue by him at his will is either easily pacified by the consent and sway of it corruption and Sathans colours deceiuing enticing therto and so with greedinesse embraceth the same or else though with some reluctation of naturall light is by the power of Sathan yet not vnwillingly drawne to the same Especially when wee are about to do theÌ„ most good and so are most intentiue serious therein our minds being earnestly set thereupon and the spirit helping vs with speciall power if now such thoughts flye in suddenly vpon our hearts these now we conceiue to be Sathans iniections intending thereby to interrupt and coole our most feruent affetions and so if it may be to break off the action or confound vs therein Lastly wheras we may oftimes fall into strange distempers by reason of some feauer or strange accident affecting the bodie and disenabling the faculties thereof yea many times promising and discouering the same that they are not able to acquite their function aright Is not this now Sathans time to cast in such blasphemous thoughts if not altogether to confound vs yea by our strong distempers to stumble others that they may take offence at religion yea by this means to cause the name of God to bee blasphemed And whereas it falls out that the dearest of Gods children are oftentimes wounded in Spirit and so also disquieted in their inward powers that they fâ—l to distrust of the goodnesse of God and conceiue him to be their enemies Is it not â—ow Sathans policie to foist in vpon the heart such blasphemous thoughts and so feareful speeches concerning the prouidence of God his Word and that so hee may therby sink vs deeper in despayre as conceiuing them to bee our owne that the power of God may appeare more liuely in sustaining vs in these desertions that his mercy may shine more clearely in our deliuerance that Sathan may bee more confounded in his policies and the Saints by our example may bee euen iudged to waite vpon the Lord in the issues of death Causes of these iniected thoughts by Satan Eyther we haue stoode more vpon the outwarde forme of Religion and bodily performance thereof then vpoÌ„ the inward strain of the heart and ordering the inward thoughts Or else we haue reiected or grieued the spirit of God and therefore wee are assalted with these blasphemies against the blessed Spirit Or else we haue sought for helpe of Sathan in the times of our ignorance c. therefore now wee are assaulted with blasphemous thoughts concerning God because wee haue forsaken him in the needfull time that so wee might not now seeke to him to repentance Certainely Pride of hart exalting our selues aboue what is meete eyther in searching after thinges conuenient or in conceit of profession or in our calling is a iust cause why we should bee left to those fearefull buffetings or wee are pestered with multitude of wonted thoughts and are carelesse of them and therfore it pleaseth God to leaue vs to bee buffeted by Satan with such terrible thoughts that so wee may haue more conscience of our ordinarie thoughtes keepe a better watch of them Especially if we grow to conceit that thought is free and so wee may thinke and delight in sinne because God is a spirit and will bee worshipped in spirit If now by this position we shut God out of our hearts wil not the Lord leaue the heart to bee smitten by Sathan with these blasphemous thoughts that so wee may herein see our folly in the other And whereas by giuing way to thoughts of sinne we are easily drawne to the act thereof which might giue occasion to blaspheme Gods name therefore now wee may expect such blasphemous thoughts to curbe the other readie to breake out to act that so sinne being preuented Gods holy name may be preserued Of the dangerous issues of these blasphemous thoughts And that first in the Mind As that 1 They produce doubtings of the Truth of God and his attributes and offices and so shake the verie foundations and thereby procure the ouerthrow both of all sound knowledge as also al conscionable practise of Religion 2 Are occasions of fearefull terrors woundings of the conscience 3 And so proceed either to horrible despayre and renouncing of saluation 4 Or else produce fearefull Lunacies and distraction of the mind as a iust punishment of such horrible blasphemy and hellish conceits of the glorious God 5 Or else they breake out into open Atheisme and mocking of God 6 And so are occasions that wee shall bee giuen vp to all horrible blasphemy of the Tongue and all desperate impietie and filthinesse of conuersation to the offence of others 7 Yea vsually their end is damnable heresie broaching of strange and fearefull conclusions to the poysoning and seducing or at least to the most grieuous disturbancie of the whole Church of Christ 8 And so proceede to open combustions and deuouring of each other for the remembraunce thereof Secondly to the Body As 1 Causing through distraction of minde and terror thereof not onely wasting and consuming thereof 2 But euen through terror of conscience exposing oftentimes to open violence desperate butchering of our selues The iust Lord not
vpon pretence to better themselues and avoyde these offences forsaken our assemblies and refused their true guide and light to know God and themselues by and so indeed by the iustice of God haue bene giuen vp to all vanitie and peruersnesse of error and endlesse wandrings Not onely condemning our Communion as abominable and monstrous and yet still chopping and changing their iudgements therein sometimes we are a Church sometimes no Church but a Synagogue of Antichrist heare vs they will but not ioyne with vs But herein also iustly condemning themselues in condemning vs as renouncing that conuersion which if euer they had any as themselues vndertake they had they had it among vs And so condemning all truth of Gods former graces in them as no better then hypocrisie and so beginniâ—g againe with Rebaptization New constitutions And â— t still as wee to beginne as euer not knowing what to hold euery day affoording a new conceit according to the giddines of their spirits and iustice of God especially giuing them vp to endlesse mazes and coyning of new fangled conceits and so insteed of broaching conceits of puritie and perfection haue bene giuen vp to fearefull errors of Atheisme and Libertinisme and so thereby giuen vp to all licentiousnes and grosse prophanenesse As herein the iustice of God is admirable in meating vnto them such recompence of error as is meet so hath it bin my instruction to bee wise with sobrietie And finding sufficient in our Churches to saluation to set vp my rest herein in all humilitie and thankfulnesse and so to labour the improuing of such gifts and meanes which are plentifully offered herein for the seruing of my selfe and others And thus the rather haue I bene resolued in when I obserue others though at the first stumbling at corruptioÌ„s in regard of the tendernesse of conscience and happily being carryed through ignorance with the faire shewes of such as haue gone out froÌ„ our societie haue the rather conceited of their way least they should proue vncharitable in iudging them by not siding with them yet now vpon some experience of their way better discerning of things haue grown by Gods mercy to a setling of their iudgements in subiectioÌ„ to the light that shines amoÌ„g vs so by the blessing of God vpon their labors persons haue bene approued therein to God and to the Churches As this hath bene a further confirmation vnto me to labour the Peace of the Churches and submit with all conscience thereunto so it hath affoorded much more peace to my soule and comfort in my labours And therefore as I haue found that wauering and vnsetlednesse of iudgement is a principall ground of all such vanitie and peruersenesse of thoughts that do pester vs in diuine worship so I may safely conclude that where the minde once is setled in what it should doe and how to perform the same this is a gratious euidence of the cleansing of this corrupt puddle This shall make our thoughts affections more pure and intentiue in the worship of God And therefore howsoeuer we may yet be troubled with the same when wee know what we do endeuour after the best manner to perfâ—rme the same yet herein is our comfort that the Lord will not be seuere to mark what is done amisse if there bee a willing minde in his seruice that we iustifie God in doing his will thogh therein we iudge our selues for our fayling therein As considering that in this life wee are labouring to peâ—fection and haue not yet attained and therefore as it is our perfection then to see our Imperfection because thereby we euidence our hold in Christ and not in our selues who is our righteousnrsse and sanctification that hee that reioyceth may reioyce in the Lord 1. Cor. 1.30 So by the dayly sense of our faylings conuinced by the imaginations and dayly rebellions of our hearts wee shall bee prouoked dayly to renue our â—ight in Christ Iesus and so receyuing daily new strength and grace from that fountaine we shal bee enabled thereby to proceede in grace and in euerie good worke that so wee in him may attaine to perfection and follow hard after the marke for the price of our high calling in Christ Iesus our Lord Phil. 3.12.14 As remembring that this life is the Time of combating and wrastling with corruptions not of full victorie ouer them And therefore if wee striue lawfully we shall obtaine if we giue not ouer them they in the end will giue ouer vs. And therefore if now we can still groane to bee disburthened of these trouble-houses and sigh to bee pertakers of the heauenly communion where wee shall bee freede from all these noysome guests This is our Euidence that already wee haue got the better of them and in the end shal be quite ridde of them Especially for the healing of this Fluxe of vaine and wandering thoughts labour wee to receiuc the Word and all other duties as the Worde of God as in the presence of God propounding the maine end which is our conformity to God our obedience to his Will being wise to trye the Spirites and holde that which is good so shall our hearts bee set vpon the Lord in holy duties so shall they not roue at any by-obiects eyther of the Minister his faylings to stumble at therein or at any other vaine complement that may distract vs. Aboue all bring faith to the practise of all Gods ornances namely a perswasion that God commaunds them 2. an euidence that wee doe them not to merite but in obedience to God in thankefulnesse to him for his vnspeakeable loue in Christ that by the power of Christ wee are enabled thereto that through the merite of Christ we shal bee accepted and so shal this immoderate Fluxe be graciously healed Vses of these wandring thoghts both for The tryall of our mastery ouer them and also for our comfort in regard of such remaindure as will necessarily accompany vs in this our Pilgrimage Howsoeuer we haue vndertaken to prescribe a remedie against these wandring thoughts encumbring of vs in the worship of God yet lest wee might bee discouraged in the vse of the remedie as imagining it to be altogether ineffectuall so may question the truth of Gods grace in vs. Consider we first that as it is impossible so long as corruption remaines to bee quite free from such noisom guests but that whatsoeuer meanes we vse we shall bee molested with them continually because our life is a conâ—inuall warfare between the flesh and spirit wee are yet in the state of growing so of imperfection so wee are not therefore to dispayre that we haue done no good because wee haue not attayned what this life cannot affoord Onely herein may bee our comforte that in obedience to Gods will wee maintaine the combate vsing such remedies as are prescribed thereunto and this shall bee our euidence that wee still walke within our bounds and so may bee sure of Gods
pride of hart they can hardly bee reclaymed because this may serue to the confusion of their excellency wisedome so are iustly seduced by Sathan and obfirmed against all recouery And is there a more effectuall delusion to harden the heart in error then by peruerting the iudgement further that it shall stumble at the true light esteeming it to bee but the darknesse and corruption of Nature an idle and friuolous conceite of Melancholy Is it not iust with God that they which call darknesse light because they loue the darkenesse more then the light should also be giuen vp to a further delusion euen to cal light darkenesse that so they may be held captiue in darknesse and thereby be prepared to euerlasting darkenesse That we may therfore not be feduced with this error which is worse then the first because to erre is naturall but by reiecting the light to remaine in error is diuelish and incurable Take wee in the feare of God these directions 1 Know wee that our hearts naturally are full of darknesse wee neither haue any light of grace of our selues neither indeed know that we want it but rather esteeme the darkenesse to be light our owne abilitie and free will to be guide enough to happinesse And therefore is it any maruayle if wee lye open to a world of errors to deceiue vs herein Is there any hope that by the light of Nature we should walke one step to happinesse Is it not necessary that if wee follow Natuâ—es light wee must run headlong to destruction And therfore first renounce we nature as a guide to grace and acknowledge wee that all our direction must come else where And therefore secondly seeing the word is the true light to bring vs to happinesse as discouering vs to be out of the way and shewing the true way wherein wee must walke yea leading and enabling vs to take that holy path renounce wee our owne wisedome and become wee fooles in embracing this foolishnesse of preaching that so thereby we may be made wise to saluation 3 Sriuing as wee haue receiued the knowledge hereof so to receiue also the loue of the same that so wee may be brought in subiection to the obedience thereof That so we may not bee giuen vp to strong delusions 2. Thess 2.12 4 And so though by melancholy wee may be so distempered for a time as to distast the light in that our outward man is distracted in the iudgement thereof yet shall the power of grace preuayling aboue natures disteÌ„per keep vs stil in souÌ„dnes iudgement concerning the true light as teaching vs to liue by faith And the light of grace shall in due time banish these fogs and clouds of natures distemper that so we may discerne more cleerly the power of this light be recouered by the same from all our misconceipts knowing that as it is not in the power of any melancholy distemper where grace hath taken roote wholly to peruert the truth of iudgement to call light darkenes so when the light is altogether measured by the darkenesse of melancholy and reiected as a fruite thereuf It is a suspicion that there grace hath not yet taken possession But of this sufficiently heretofore CHAP. XII Tentations concerning good thoughts on the right hand tending to ouerrate the wurth of them TO imagine all good thoughts and motions to proceede from the sanctlfying spirit whereas euen the wicked may haue some good motions arising either outwardly from some power of the word some present blessing delighting and prouoking ioy or some grieuous iudgment occasioning some remorse or occasion of some good company c. Or else Sathan may cast in thoughts into the minds of the wicked to deceiue them withall in their estates Or else good thoughts may arise from within either from those remnants of Nature in the minde and conscience striuing against sin or mouing to some present good Or the spirit of Illumination may bee an occasion hereof illightning the mind with diuine knowledge and so mouing thereby to affect the same Or the spirit restrayning euill and so suppressing wicked thoughts may bee an occasion that because they are not so ordinarie because it is better with vs then it hath beene because we haue good thoughts to disclayme sinne therefore they are absolutely holy A second Tentation concerning good thoughts is to imagine That to thinke well onely to haue good motions is enough though wee make no conscience of practise though they dye in the conception and vanish vtterly A third tentation concerning them is That when they are offered vnto vs vnseasonably that is when we are entending some other holy duety though they are iniected vsually at this time by Sathan to distract vs in the seasonable and present occasion to hinder the power intention thereof yet to think these to be most comfortable whereas these are most dangerous of all other though they are somtimes most Angell like and ioyous as hereby more likely to rauish the mind and so to withdraw it from it seasonable worke A fourth Tentation concerning good Thoughts is when they are not bounded within the compasse of the Word and our Callings As to thinke wee had extraordinarie Reuelations Or else though the word doe warrant in Generall yet our callings do not allow Such as are the thoughts proceeding from preposterous and ignorant zeale mouing to some good and glorious end as to teforme the Church punish sinne as Phinehas which are not in our power neyther belong to our calling but to the Magistrate A fift Tentation herein is when wee onely rest in good meaning esteeming it onely good because wee conceiue it so not hauing warant from the word c. and these are vsually the Pretences of the ignorant Christian A sixt tentation concerning good thoughts is that they are leuelled to a contrary end as to will worshippe hauing our custome or example or opinion to be our Rule without the word The Conquest of these Tentationi is First That it is not the taste of a good motion or suddaine touch thereof that argues a sanctified heart but when the thoughts as they proceede from some former ground of the heart seasoned by grace experienced in the worke thereof so they are entertained with deliberation to discern the fitnesse of them because euery good thought may not bee fit for the present occasion or our callings and so retayned with wisedome to be put in execution For as good thoughts are tendered to the wicked to make them inexcusable so the godly are furnished with good thoghts and motions thereby to bee furthered in sanctification And as it is a property of grace though it be molested with euill thoghts yet not to let them rest quietly with vs but to vse all diligence to quench or conuert them to good so it is the property of the wicked to entertain good thoughts as strangers and eyther to reiect them speedily or to giue them lodging for a night they
thereto but rather by the experience of it vanitie is wayned from the same and so hungring more earnestly to bee with his God CHAP. XV. Case of dreames and nocturnall imaginations what is the qualitie thereof how wee are to iudge and determine the same What vse to make of the same AS the Saints of God are in generall troubled with the maruellous preuayling of corruption in their best actions and so are not regenerate because their thoughts are more conuersant about euill then good so more specially their nightly thoughts imaginations doe most distract them herein as seeming to challenge the truth of their conuersion because either they represent such actions as they doe not at all and so may charge them of hypocrisie or else ofttimes represent such things as are monstrous and fearefull such as cannot stand with a regenerate heart Very needful therfore is it that some satisfaction be yeelded vnto them in this behalfe that so they may not bee cast from their hold in grace To this ende these three things are to be resolued 1 What is the Nature of Dreames 2 What are the kindes of them and so 3 How farre wee are to take notice of them and take heed thereof Concerning the nature of Dreames they are generally such thoughts and motions of the minde wherewith it is exercised when the bodily senses are bound as proceeding principally from the condition thereof which is immortall and therefore are operatiue when the bodily faculties are suspended and are varyed according to the seuerall occasions of them which are either naturall as the constitution thereof in regard of it calling condition of life of diet conuersation c. Or else supernaturall and this is threefold either ordinary as proceeding froÌ„ our spirituall calling exrecised in the day Or some extraordinary inspiration from the Lord to foretell things to come or to bring to minde things past Or else some deceitfull iniection of Sathan affecting the minde with some motions of things past or to come or such as are not competent thereto and so either distracting with false feare or else puffing vp with conceit of such things as are aboue our compasse that thereby we may deceiue our selues and others Out of which difference of occasioÌ„s we may determine of the second poynt Namely the difference of Dreames Which are either natural such as proceede from complexion condition conuersation c. 2 Or spiritual arising from our generall calling 3 Or diuine such as proceed from reuelation 4 Or Satanicall such as arise from Satans power iniecting strange imaginations and so affecting the minde diuersly thereby And so out of this difference of dreames we may also be satisfied in the last point how farre we are to take notice and regard the same and that by these considerations 1 By the difference of these dreames 2 By the true iudgement of them how far they now stand in force 3 By the renuing and multiplying of them Concerning the difference of these Dreames whereas some are naturall as such which proceede from naturall causes namely constitution of body condition of life conuersation c. Others supernaturall Here the first rule of satisfactions is that though those which proceed froÌ„ coÌ„plexioÌ„ are inuincible yet seeing this is alterbale by the condition of life especially by renued conuersation therefore they are not altogether to be neglected as arguing our depraued nature which euen in the very coÌ„plexion is degenerate from what it was and should be but wee are to be humbled for them by repentance Especially seeing they often produce such euill actions euen in our sleepe of lust anger c. as are abominable and though they bee of good things yet breede discontent and confusion of our happinesse in that when we awake now are an hungrie Isa 28.7 disappointed of what we dreamt of and so confounded therein Yet herein also to bee comforted that being but dreames if they be of euill wee did not fully consent to them if of good though disappointed yet wee may bee recompenced with greater goodnesse wee haue yet time to procure that waking which in our dreames wee missed or else to obtaine a greater good to turne our dreames into constant practise of holinesse that so our dreames may be more pure and our dayly carriage may bee more spirituall and retired in CoÌ„munion with our God That our righteousnes may not be a dreame and so vanish acordingly as knowing that these dreams thogh they bee naturall yet doe conuince natures corruption and so make vs inexcusable if wee will not bee schooled by them as being a part of Gods ordinance to awaken vs out of sinne Iob. 33 15. And therfore as not altogether despising them so not resting therein as it is the manner of natures Wisards but flicking to the Word for the full information of our Estate and submitting to the same for Reformation of our liues Knowing that howsoeuer formerly it pleased God to affoorde vnto his Church that extraordinary manner of Teaching by dreames theâ—e by inspiring his wil vnto men and warning them of euils to come yet seeing now hee hath bestowed an ordinarie meanes vpon vs tâ— informe vs in his will as wee are not to presume of such extraordinary meanes so wee are to esteeme thereof in these daies of ordinary light no better then delusions to deceiue vnstable soules Which as it may guid vs to reiect al such predictions of things to come as proceede from no better warrant then our dreames and fancies because at the best they are no better then the illusions of Sathan so seeing the Lord teacheth vs as well in the night as in the day according to what wee haue eyther done or hearde in the day therefore though wee may not rest vpon such dreames as presume to foretell things to come otherwise then wee haue beene informed by the word because euen a true dreame of thinges that fall out accordingly may bee a delusion vnto vs to prouoke vs to the contempt of the Word if by the Word wee haue not beene enformed thereof or desire not to trie the same therby yet must we not altogether neglect eueÌ„ what our dream calleth to mind either past or done or to be heard seing this may be the mercy of God hereby to bring vs to repentance for some euilâ— coÌ„mitted or to put vs in minde of some good â—ommitted that so wee may pay our vowes in obedience to the Lord and breake off our sinnes by speedy repentance Especially if it please the Lord to multiplie our dreames that wee often harpe vpon the same string Here it is best to bee more regardfull of them as being now happily some motions of the Spirit calling vpon vs for reformation of some actuall euils or for the performance of some neglected good Alwayes prouided that we shal measure our dreams by the rule of the word and by that particular calling which God hath set vs in as subordinate to our generall calling in the house
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