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
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
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
THE SACRED MYSTERIE OF THE GOVERNMENT OF the Thoughts DISCOVERING Their Nature and Differences and together Resoluing such speciall Doubts which are incident hereunto Very necessary for the Tryall and safe keping of the Heart AND ALSO For the well ordering and comfort of a Christian Life LONDON Printed by Ber Alsop and are to be sold by Thomas Iones at his shop in Chancery Lane ouer against the Rowles 1619. TO THE RIGHT Worshipfull and my very much respected Friend M. D. White all health and happinesse REuerend and Beloued in our Lorde Iesus It hauing pleased the Almighty to vouchsafe mee to bee a member of these his churches both by a generall bond of my ingraffing therto as also by a more speciall calling to engraft others therein I haue therefore endeauoured since the Lord hath vouchsafed light thereto to improue my best meanes and occasions thogh in great weakenes for the supply thereof in what is most necessarie And therfore finding our Times to be ranke so indeed rankle with vnnecessarie contentions and yet to bee too much barren of that fruite which is most necessarie namely the powerfull practise of godlinesse I haue laboured by Gods mercy as occasion and ability hath serued to cast in my mite inâ—o that Treasurie in discouering the by-pathes of hypocrisie and Apostasie strengthning the weake with such holy directions as may happily build them forward to perfectioÌ„ Wherin though I must needes acknowledge to Gods glorie and mine owne abasing that I haue been for a time much interrupted by reason of the Differences in our Church as beeing a long time carried with the contrary wind of such who haue bin dazeled with the beauty therof so haue stuÌ„bled at her seeming blacknes pretended deformities so therby haue bin much distracted in iudgement and so different in practise and so thereby exposed to manifold afflictions yet seeing our gracious God turnes all things about to the best vnto his poore children as I haue had experience in my opposition of much deceitfulnesse and vanitie in men so hath this sent mee gratiously for satisfaction to him alone who hath mercifully resolued my vnsetled mind fitted mee thereby to a more free and comfortable renuing and pursuite of my mayne endeauour euen to strengthen the thinges that remain and to keepe my selfe and others in the way of Life Wherein because I haue had comfortable experience of your Worships loue and piety both in refreshing me formerly in that long and tedious distresse of my body as also in furthering lately my liberty in the Gospell and so thereby reuiuing as it were both of Soule and Body I haue thought it fitte to consecrate vnto you these first fruites of my renued calling as to whom vnder God I acknowledge my selfe especially bounden for the same What the subiect hereof is and intent of the same I desire you heartily to take notice of in the Treatice ensuing and to weigh the worth of the Argument equally with my weakenes in the handling therof And if herein you shall perceyue any power of God in the weakenesse of man any hiddeÌ„ pearles vnder the rubbish of humane infirmitie as this shall bee an occasion to giue God the onely glorie so may it also prouoke you by Gods mercy to lend your helping hand that such defects may be holpen and such weakenesse strengthned Blessed bee GOD that hath giuen you an hart and place in the Church of God whereby as you are able so are you willing to supply any good means for the furtherance of the trueth and peace of our Churches Whereunto seing by the grace of God I am now returned from many daungerous outgoings of Schisme and separation My humble request vnto your Worshippe is that seeing I haue long trauelled of many such other burthens which are euen ready for the birth but there wants stâ—ength to bring the forth and otherwise am desirous and in some poore measure by the grace of God able to bee seruiceable in Gods Church It would please you still to enlarge your accustomed loue for my furtherance herein in performing some Widwife-like office hereunto that the soules of Gods people may blesse you and the blessing of the Almighty may be multiplyed vpon you and all your holy endeauours to the perfecting of his gracious worke for your eternall saluation And so commending my selfe and labour vnto your gratious acceptance and protection and your Worshippe vnto the euerlasting mercy and protection of the Lord I humbly take my leaue Resting in Christ Iesus Your Worshippes and the Churches seruant Th. Cooper From my house in Whitecrosse streete Feb. 5. Erata Page 6. reade because p. 7. r. according p. 14. r. prooue to serue 20. r. preceeding 42. r. 3. r. cleere p. 59. dele thirdly p. 97. r. is sufficient 128. l. 2. r. perfection 116. r. to 151. r. reiect 153 r. conscience 162. r coÌ„uenient 179. r it of 184 l. 1. r. cloyeth 187. r. as 191. r. counterfaiteth 199 r. head 209. r. at least 242. r. intention 255. r. new to 269. r. Adynata 284. r. that where 317 r. and doth not 353. r. soundnes of 385. r. as not 412. from a heart and a heart 416. r. pronnesses 424 t. for one 429. r. then with 446. r of 462. r. how can they proue 466 r. but that still 474. r. fetling 477. r. conceited euils approuing of some pretended The Contents hereof FIrst the occasions of this Treatise are discouered together with the maine Scope vse thereof as also diuers Rules are layde downe concerning the Methode thereof and benefite thereby Chap. 1. 2 There is a generall description of thoughts propounded Namely 1. What they are with a particular explication of this description discouering the kinds and proper subiect of them Chap. 2. 3 The vses of thoughts in generall are laid open Cha. 3. 4 It proceedeth to the description of good thoghts where 1. the description is explayned 2. The diuers kindes of good thoughts are distinguished together with the benefites of them Chap. 4. 5 Generall rules are propounded for the well ordering of the thoughts and the purifying of them Chap. 5. 6 As also diuers markes are discouered whereby the goodnesse of our thoughts may be tryed with the vse thereof Chap. 6. 7 It is shewed what euill thoughts are in generall here the description is explained the causes of them opened and the diuers kindes thereof generally discouered with generall rules hereto Chap. 7. 8 It is added how these euill thoughts may be preuented and mastered to this end diuers preseruatiues both in generall and particular are propounded together with the vses thereof Chap. 8. 9 It is manifested how euill thoghts differ in the regenerate and vnregenerate Chap. 9. 10 Three speciall kindes of euill thoughts are discouered wherewith the Saints are troubled wherof the first is blasphemous and impious thoughts concerning God religion where the causes of them are layde downe And here 1 How to discerne them
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
are not of the familie and therefore here is no abiding for them Nay indeed how can they bee seeing the house is possessed by such guests as cannot endure such holy company Measure wee therefore the goodnesse of the thoughts First by the roome wherein they are A good man out of the good treasure of his heart bringeth foorth good fruit The tree must be good that the fruit may be good also An euill man out of the euill treasure of his heart bringeth forth euill fruit if any goodnes it is but leaues or bad fruit not in season euen as in dead carcases excrements may grow wheÌ„ no fruites of life abide therein â— Measure wee them by their entertainment if they dwell with vs for the most part continually though they may trauell abrode yet they come home againe and loue home the better by their experience abroad if they be shut out of doores they wil not cease knocking till they bee let in againe the holie heart is their Tabernacle here and this they labour to adorne for their eternall mansion in Heauen And hereby also wee may discouer and reiect the second tentation That euery good meaning and motion is not a sanctifyed thought when wee entend not the practise thereof For seeing true grace is operatiue not onely to thinke well but to doe well also Therefore where such meanings are not with purpose of practise and ability to perform This is a plaine Euidence that Grace hath not there preuayled Not that we can put euery good thought in practise or neede to doe it but my meaning is that as the heart dooth not onely meane but stedfastly purpose to keepe all the Commandements of God so howsoeuer for the present through violence of tentation it cannot doe that it would yet afterward the tentation being mastered it performes the same And though through imperfection of grace it cannot do all at once yet by the power of grace it shall bring forth fruit in due season seasonable repentence thankefulnesse patience and suffering for Christ fit for the season wherein it is required fitte for the person that dooth performe it fitte for the person to whom it performs and fitte to glorifie God in the imperfection thereof Whereas the Hypocrites good meaning is but a cloud without water as a morning dew not continuing or as the snow in Haruest vnseasonable or as the apples of Sodome inwardly full of rottennes though outwardly glorious Onely the sanctified hart yeldes fruit in due season answerable to the meanes it hath receyued conuenient for the diuers seasons ripe to the haruest though greene in Winter like the morning light shining more and more vnto the perfect day so that whereas good Thoughtes coÌ„cerning some speciall occasion being offered by reason of the concurrence of others are put by and so forgotten and thereupon for the present are vnprofitable yet here the triall is that wee mourn heartily for the same and presse the Lord by earnest prayer to returne them againe And here the comfort is that either the Lord will answer in a seasonable time euen when we are imployed about the like or else will supply what may counteruayle be more profitable And this may serue to râ—pell the third tentation conning vnseasonable thoughts That whereas in the performance of holy duties sometimes thoughts of Ioy and extraordinary comfort are cast in by Sathan to diuert vs from the present busines or to flatter vs therein as if it were accepted as perfect and deseruing such comforts that so resting therein wee may rob God of his glory our selues of the sound coÌ„fort therof Here we must be wife to discerne of these thoughts that if they be not surable to the matter wee haue in hand or not seasonable following rather the action performed then entermingling therewith wee are to suspect them Especially if wee finde them to proue an hinderance to the constancy of the worke as tickling the heart with suddaine flashes of ioy and so puffing vp therewith and thereby causing slackenesse and letting downe of our affections therein now we are to disclaime them as tentations and that by being more humbled for them so searching our hearts and abasing them before the Lord thereby denying our selues we shall gaine power from Christ to go forward and hold out in our particular intention Considering that our giuing way to these sudden flashes may proue an occasion to expose vs to bee deluded by Sathan with such extraordinary thoughts of reuelation that so wee may bee carryed into all deceiueablenesse of vnrighteousnes to thinke wee do God good seruice euen when we serue the diuell with all greedinesse For such is the effect of those Angellike thoughts that puffing vp with an extraordinary conceit of our excellency they worke in vs thereby a base conceit of such ordinary means which must direct vs in the seruice of God and so thereby prouokes vs to wander after dreames and speculations as feeding hereby our spirituall pride and so iustly confounding vs therein And therefore for remedy hereof as we must bee faithfull in the little we haue receiued so we must sticke close to the patterne of wholesome doctrine for our further perfection as being sufficient to make the man of God absolute accounting that if an Angell from heauen preach any other doctrine he is not to be beleeued as knowing that whatsoeuer speakes not in this language and according thereto it is because there is no truth therein Isa 8.20 Gal. 1.9 And thus may wee also reiect the other tentatiâ—n That if we shall cleaue constantly to the word we shall be directed thereby to the true endes of welldoing to glorifie God in making sure our owne election CHAP. XIII Cases of Conscience incideut hereunto 1 HOw we may comfort our selues in the vprightnesse of our hearts which are to bee iudged by our thoughts when our thoughts are so diuers and intricate so infinite in comparison and yet so fleeting and vanishing that wee cannot discerne them much lesse iudge rightly of them and so much lesse iudge of our selues by them The Answer hereunto consists First in a wise consideration how we may iudge of the sinceritie of our hearts by our thought Namely so far foorth as to approue onely hereby our particular Integritie in such seasonable actions as we are imployed in where the holy thoughts leade vs into and through the same not simply to approue our generall sinceritie in all things So Dauids hart was vpright in all things sauing in the matter of Vriah In al other actions though many of them were of infirmitie yet they were not coÌ„mitted wilfully against the gouernment of the conscience onely in that he offered violence to the heart committed it against the light and conuiction of his conscience So that the iudgement of the vprightnesse of the heart is not so much from the simple motion to good or euill as from the approbation of the one and reiection of the other And so by
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
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