The sacred mysterie of the gouernment of the thoughts discouering 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.

OF THE OCCASION OF THIS TREATISE , AND MEthode of the same , as also the Maine scope and vse therof .

CHAP. I.

HAuing by Gods mercie , commended vnto the Church of God , a Godly direction for a setled course of sanctification , in the First part of the Christian Dayly Sacrifice , and endeuouring to be a Law vnto my selfe : wherein I haue desired to prescribe lawes vnto others : among other impediments , which I haue found verie forcible to interrupt and coole that gratious resolutio ● I haue had experience in nothing more , then in the want of ordering of those manifold and vnruly Thoughts , wherewith the minde is distracted , and so oppressed , and miserably enthralled . For as these are the beginnings of all Actions : so it vsually falleth out , that according , either to the well ordering , or neglect hereof , the constant practise of sanctification , is either furthered or hindered . And yet such is the Policy of Sathan herein : that the outward practise of sanctification being visible to men , and so drawing to an affectation of present fruite , euen such as the world affoords , as pleasure , profite , credite , applause , &c. doth thereby withdraw from the inward triall of the heart , before the Lord , and so procures a neglect of the Thoughts and inward motions , wherby we should especially approue our selues vnto God , and so be approued of him , in the vprightnesse of our hearts . Which seeing it is a maine occasion and ground of hypocrisie :

First , of that which is priuie , when wee thinke our selues better then we are , because wee measure not our selues by the inward man : or else , indeede by neglect of our owne thoughts , we can not discerne thereof . And so may bee an occasion of Grosse Hypocrisie : euen to make shewe of that which wee would not bee , as being that in shew , which wee are not in thought , and purpose : therfore haue I especially laboured in this inquisition of the Thoughts : Both to the furtherance of that constant and sincere worship of God : as also for the purging and preuenting of all priuie and grosse Hypocrsie .

And the rather haue I been induced herevnto , because that , as yet , none hath raysed anie Building vpon this Foundation . So , the neglect of our Thoughts , and ignorance in the discerning of the holie gouerning of them , hath both on the one side beene an occasion of those many distractions and desertions which the weake Christian is daylie subiect vnto , and also on the other side of that desperate prophanenesse , and licentiousnes , wherevnto the common sort of professors is giuen ouer in these euil times . For , wheras , the truth and power of Sanctification , rather depends vpon the inward purpose and sway of the heart , which is seen & approued of God , then vpon the outward conuersation , which is obuious to men : hereupon it falleth out that the weake Christian fayling dayly in the outward course , beeing not now able to discerne of the inward purpose of his hart : or if he do discerne it , yet not beeing wise to iudge of the tincture and truth therof : is thereby subiect to manifold distractions . As , either to thinke the worke of grace not yet truly begun because it breakes not out into eminent and constant fruite , and so to question the truth of it Conuersion : or else if it be begun , yet because in the outward course it is subiect to many interruptions and decayes , therefore it is ready to conclude to the chalenge of Gods faithfulnes , & confusion of all it hopes , that the work begun is vndon & abolished : whereas if it were able to measure the truth of the worke begun , by the inward purpose of the heart , and holy temper thereof : as it should hereby be satisfied in regard of outward weaknesse , that the Lord requires no more then he giues : that he looks not so much to the outward man , as to the hart : that if there bee a willing minde , hee accepts it according to what wee haue , and not according to what wee haue not . 2. Cor. 8.12 . So might this also fully settle against all such interruptions and decayes which accompany all our proceedings in CHRIST .

For whereas the worke of grace begunne in vs meerely of Cods mercie , for his glorie , must so be led along in his wisedome , that his power shall bee seene in our weaknes , & perfited in our infirmities , that he may haue the onely glorie thereof : Therefore , howsoeuer the Lord may leaue his children to outward faylings , for their owne humiliati●n , and aduancement of his glorie , yet still doth his faithfulnesse appeare in this , that although they sleepe , yet theyr heart is euermore awake , to discouer their faylings , to condemne the same , to giue them no rest till they haue recouered againe ; So that as , while they fayle , they haue this comfort , that the Euill they doe , shall not bee imputed vnto them : because theyr hearts ( beeing purifyed by Faith ) doe assure them therby of the acceptance of their persons aboue theyr worth , and of the Truth of Gods grace , preuailing in them , because the euill they doe , they would not , and therefore they may answere , It is not I , but sinne that dwelleth in me . Rom. 7.19 . so though they fayle , yet the holy seede abiding in them , giues them both assurance of their recouery again , and enables them still by faith , to laye holde vppon Christ in whom the Worke begunne , shall bee vndoubtedly perfected , and that , if they can wisely discerne the pulse of the heart , in their greatest failings , and faintings therupon , and shall bee able to make vse of such helpe as it affordeth vnto them for recouery , they may by Gods mercie finde a gratious issue out of their greatest tentations : eyther in that by Faith , they can looke backe into former experience , and so may conclude from the faithfulnes of God , that he that hath begun the work , will perfit it in them . Phil. 1.6 . or , in that by Faith , they can looke forwards , within the vaile , whervnto the forerunner IESVS CHRIST their head , is entred in before them : and so thereby may certainely conclude , that he will draw them vp all after him , that their head beeing now at rest , and in perfect glorie , they , the members also shall be more then conquerours in and with him , and when Christ which is their life shall appeare , they shall also appeare with him in glory , whose liues are now hid with Christ in God . Thus the discouery of this great Mysterie of the Thoughts , shal be much auaileable to assure the weak Christian of the truth of his calling , and also to satisfie and recouer him in , and out of any such rubs or faylings as are incident therevnto his further growth .

And so also shall it serue to discouer and conuince the secret Atheisme of the times , and such grosse prophanenes as issueth from the same ,

For , wheras , the Root of al Atheisme , especially that which is secret and concealed from the eye of man : Is this , The foole saith in his hart there is no God . Thogh the Lord be in their lips , yet he is not in their reines . In their thoughts they denie him , though they confesse him with their lips , God is not in all his thoughts . Psal. 10.4 . Therfore if once , it shal bee made good , that our Thoghts are to be ordered & brought into subiection : this will proue a gracious means to conuince and confound this secret Atheisme .

And seeing , when once we giue the bridle to our loose & wicked thoughts , as if the Lord had no power ouer them : wee are hereby iustly giuen vp by the Lord to all open prophanenes , who wil haue al , or none : who vsually confounds such hypocrisie , with desperate prophanes : so that if we deny him in the heart , to giue him spirituall worship , he will deny vs before men , in leauing vs to all grosse euils for the confusion of our Atheism : what better remedy can wee minister hereunto : then first to purge the fountaine , that the streames may be wholsome . That by the rectifying of the heart and subduing the imaginations thereof , the whole man may bee brought into subiection to the obedience of Christ . And thus shal this holy gouernement of the thoughts prooue a blessed meanes to purge out the secret Atheisme of the heart , and so to procure a blamelesse and vpright conuersation before men .

But of these things more fully in the conclusion of the Treatise . Meane while , as this may serue to discouer the scope of this Treatise , so for the Method there of take these few directions , that so wee may the better profit thereby . Concerning the method . Take first this direction , that seeing spirituall experience especially of mine owne , and other estates hath beene the chiefe spring , that hath yeelded these meditation : so it must be the touchstone to make triall thereof . As this subiect is a mysterie to the carnall man , so it is he only that can plough with my Heifer , that shall make true benefite thereby . And therfore labor to be found in Christ , and thou shalt be able to vnfold this ridle : thou shalt find the comfort of these wholsome obseruations .

And therefore seeing in these experimentall collections , that may bee consonant to faith which is contrary and aboue the reach of reason : and so many times crosseth the streame of Art : therefore let this bee thy second direction for profite herein , that thou stumble not at such fayling in Art , which I professe my selfe herein not strictly to haue stood vpon : as in the Descriptions , Diuisions , &c. but rather that thou make vse of such heauenly Experience as is couered vnder a ruder forme , and so blesse God , for any true light reuealed in these euill times , to further thee in sanctification : and the rather in that the infirmities of man shall make more to his glory .

Lastly , that thou mayst not fayle to make vse hereof : Compare what here thou seest in a glasse , with thine owne perticular estate see how face answers face , and so the heart of man it selfe , and so by experience of thine owne particular , thou shalt be able to discern the truth of such obseruations as are here layd down , and make application thereof to thy selfe , for thy better reformation .

Aboue all ; vse earnest prayer to thy God to open the eyes of thine vnderstanding , that thou maist discern this great Mysterie of the gouernment of thy thoughts That thy heart may be opened , and subdued to the approbation and practise thereof . Praysing God for any light thou receiuest hereby , & praying for grace and libertie , for the supply of further light to build thee forward to perfection .

CHAP. II. Of thoughts in generall . 1. What they are , 2. how they they differ from consent to sin , and such occasions thereof , 3. what are the subiects and 4. causes of them , 5 how we are to order them , 6. with the vse thereof .

THat wee may lay downe some certaine direction for the well gouerning of our thoughts . We are first to consider what these Thoughts are . Namely , they are the first motions of the the minde vnto good or euill , either arising from the inward disposition of the heart , or else suggested outwardly by Satan , or else occasioned by outward obiects , that present themselues vnto the senses : and so to the common sense , & thereby stirring and affecting the heart , to the liking , or dislike of what is conceiued and so producing good or euill actions in the conuersation .

First , I say , they are the First motions , as thereby to distinguish them from the Affections , which are accompanied with the concurrence of the will , which though they seeme to break out suddenly , yet they haue these motions proceeding and occasioning the same . And secondly , to discerne them from such sodain and violent actions of reuenge , lust , &c which howsoeuer they may seeme to bee first conceiued in the birth : yet in truth they wanted not both the first suggestion , and second approbation to occasion the same : howsoeuer in time , they may seeme to be all one , nay like the lightning which oftentimes seemes to breake out before the thunder , so they may seeme to preuent the motion vnto euil . And so 3. to determine the true ground & order of the accomplishment of euil & consumation thereof , as arising from the corruption of the heart originallie , without which all suggestion of satan , or occasions from obiects could not auayle to commit sin , which onely of it self is sufficient to raise vp , & cherish the matter of sin , that it may bee inexcusable for the first motion , much more for the acting thereof .

4 And so to humble the Saints in their first motions to good , which seeing they may many times proceede from Sathan if they be vnseasonable , and not befitting our persons , and callings : howsoeuer they proceede from our selues , or from the illightning Spirit : they are no warrant of our renued nature , vnlesse they bee entertained , and approued by the will , and so in some measure practised .

5 And yet withall to comfort the Saints . And that both in respect of the euill motion , that if it bee not consented vnto , but resisted : it shall not bee imputed : especially in regard of the good motion , that if it bee entertayned and endeauoured to bee put in practise , howsoeuer wee may be hindered in the act by Tentation or opposition : yet if there be a willing mind , the Lord will accept it according to that which wee haue , and not according to what wee haue not , 2. Cor. 8.12 .

Of the kinds of euill thoughts .

1 I say they proceed eyther from the heart , in ascending out of it , being naturally as a boyling sea , or sepulchre of corruption , steeming and vaporating vppe continually a world of all wicked , and ill disposed imagination , as the stomacke vapoureth vp continually into the head all noysome and flatulent vapours : therin declaring ,

1 The root of them , namely the euil and corrupt hart . Math.

2 And shewing , that this alone is sufficient to poyson the whole man with all kind of wickednesse , as hauing in it the ground and spawne thereof .

3 And withall making it manifest , that as without this corrupt fountaine , all motions iniected by satan , or occasioned from the world , are not effectuall to sinne , as wee see in our Sauiours example : so this corruption of the heart is the cause of all such iniected thoughts by Sathan , of all such occasioned thoughts , from the world , and the obiects thereof .

And so thereby conuincing wretched man to bee the sole author of his owne misery , as hauing the ground and matter within himselfe , Ioh. 13.

2 I add , That these thoughts proceed from Sathan , as being iniected by him , who being a Spirit , can insensibly cast euill thoughts into our hearts : who taking aduantage of our corruption , apte to receiue them as tinder is the fire : doth therefore cast them as oyle into the flame , to make it more vehement , and dangerous : Discouering herein , as the subtilty of Sathan , who knows in what ground to sow his seed : so the desperate corruption of our Nature ; which is not only euill in it selfe , but hereby enticeth and prouoketh Sathan , like a filthy harlot , to commit spirituall fornication with the soule , and so to beget not onely all sorts of blasphemous and abominable thou●hts , but thereby Appro●●ion , & consent to euill , and so acting and consummating thereof : and so discouering the desperatnesse of naturall corruption , which willingly submits to , nay entertaines the power of Sathan : yea inui●es him with it to whorish allurements , to the consummation of all wickednesse , euen as the sent of the carion , drawes the rauens thereto : and discouering the impossibility of nature to any good : seeing it is not onely prone to euil continually-but greedily enticeth and entertaines all sorts of diuelish rentation , to perfect iniquity .

3 I adde , tha●●hese euill thoughts procee●● from outward obiects , whi●● thogh they be good in the●●●lues , yet by the corrup●●● of man , they become all subiect to corruption : and so beeing altred in their prime quality by our sinne , they proue instrumentes by the diuine iustice , to consummate the same , and to take vengeance of the sinne of man , by being occasions to stirre vp delight in sinne , and so to the acting and consummating thereof : and so being subiect more and more to va●●ty by our abuse ; cease not to groane and sigh in their kind and manner for their deliuerance from corruption ; and so to the hastning of eternal vengeance vpon man , the cause of their corruption .

Discouering herein as the diuers kinds of euil thoghts , from the diuers Grounds of them : so also the order and consummation of euil Thoughts : That first , they proceed from the euil heart : 2 Hereupon they are encreased by Sathans iniection , and so enflamed more and more : 3. And they are seconded by the world , and outwarde occasions , all seruing as fuell to encrease the inward fire , and as matter to nourish and maintaine the same , til it hath set them and it selfe , all on fire of Hell .

And hereby manifesting the impossibility of mans recouery , eyther from himselfe , or from any thing in the world , seeing by reason of his corruption , all things become impure vnto him , as being matter of sin , and fuell for vengence .

Disclayming their nicenesse and peruersenesse , their superstition and hypocrisie , that teach to abstain from Meates , which God hath created good , and that for feare of pollution from the creature , seeing that which onely goeth out of man , onely defileth him , and all other creatures , 2. that refuse their good , in regard of the corruption , that accidentally accompanies the same , 3. And esteeme good things euill , because they are abused by euill men .

And teaching vs , how to Sanctifie al things , and make them pure vnto vs ; euen by purging first our selues ; because to the pure , all things are pure , Tit. 1.11.15 . and so how to conuerse with , and in the World ; Euen by walking , as lights in the middest of a crooked generation , by sanctifying the same vnto vs by the Word , and Prayer , 1. Tim. 4.5 .

What is the proper subiect of them ?

Thirdly I add , That as these motions and euill Thoughts proceede from the heart : so they rebound againe vpon the same , stirring and affecting of the heart to the liking or disliking of what is conceiued : discouering herein the contagions and poyson some nature of these Thoughts , that not onely by their sent , they delight the heart , which was the fountaine of them : but further also doe ensnare and enuenome the same , to affect and consent thereunto . Aduancing hereby the admirable wisdome and iustice of God : who makes the euill heart it owne scourge and tormenter , in that it is affected and infected with those thoughtes , which ascend out of the same .

And so therein conuincing it desperate estate in sinne : that through it Natiue corruption , is fast bound in the chaines therof , being so farre from resisting the first motion to euill , as that thereby it is enticed and ensnared to consent thereto .

And so it followeth , that from this consent , it proceedeth to the act of euill , and so to custome therein , and so to the benumming and peruerting of the conscience , that hee may make vppe the measure thereof .

Discouering therein , first ; the desperat corruption of nature which hath in it self the seedes and spawne of it selfe , of all sinne , no not the sinne of the Holy Ghost exempted : and is sufficient of it selfe to the consummation of all sinnes , though there were no Diuell to tempt , no outward obiect to allure , and so conuincing him to be sole author of his owne condemnation , to the 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 T●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 WHereas 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 , when 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 .

WHat good Thoghts are : Namely , The sole and immediate Motions and Operations of the Spirit of God , illightning the vnderstanding with knowledge of good things , and so stirring vp Thoughts and Motions to affect and embrace the same , and so to constant practise herein .

I say , they are the sole & immediate motions and operations of Gods spirit : thereby to distinguish them from all euill motions , which arise from corrupt Nature and so to strip Nature of any interest in them , and to giue the Glory of all good in vs vnto God , in whom we liue and moue , and haue our being : whose it is , to giue the will and the deede , of whom is our sufficiency euen to the thinking of a good Thought . 1 Cor. 3.5 .

2. I adde , how they are wrought in vs by Gods Spirit , namely , by illightning the vnderstanding with the knowledge of good things : Expressing therin the materiall cause of these thoughts : Namely , that they are bred of the knowledge of good and holy things : not that naturall diuine knowledge remayning in corruption , which neither at all reacheth to the Deere knowledge of the true good ; neither enable ; the knowledge of what it tenders , to bee particularly conceiued , and applyed of vs ; but a spirituall knowledg from the perfect light : wherby it conceiues the will of God , and what concernes the same , and so

As it followeth , prouokes the Thoughts to an actuall & constant approuing , and practising of the will of God : And herein they are differenced from all the Thoughts of Hypocrites which are but Flashes , and Tasts ; neuer enabling to action : at least not to constancie therein .

Of the diuers kinds of good Thoughts .

These are generally Two 1. Extraordinarie , such as were occasioned by Reuelations , Dreames , as to the Prophets and Apostl s of old : and these , either concerning their owne estates , or the generall condition of the Church , as to Esay , Ieremie , &c.

And also to peculiar and priuate men , as to Princes , Dan. 2. and 4. Genes. 41. so Ioseph . Luk. 1. Mat. 1.

And these good Thoughts are common to good and bad : As being sent of the Lord , either to warne them , and bring them to repentance , or else to make them without excuse , as may appeare in the case of Pharaoh , Nebuchadnezzar , Ieremie , &c.

Secondly , these Thoughts are ordinarily raysed by the blessed Spirit of God , guiding the heart , and stirring vp therein good motions : and these also are diuers according to the different working and measure of the Spirit in diuers subiects . For either the Spirit onely illightens the minde with some supernaturall knowledge , and so thereupon offers motions , and stirs vp Thoughts , and so desires and affections to the truth . And these may bee in the wicked , and vnregenerate as seruing to puffe vppe , to entertaine worldly ends , to benefit others , and happily further their saluation , to make our selues without excuse . Or else ,

The spirit heales and renues the heart , and so kindles in it Thoughts , and motions to serue God , to embrace him as the chiefest good : which though by tentation , or neglect , they may bee choaked , and in a manner to our sense extinguished ; yet by the power of Grace , they are reuiued againe , and so continued to prouoke vs to perfection & to comfort vs in our faylings : And these are proper to the Regenerate .

And these are diuers , according to the diuers occasions of them : which are Generally two . Eyther Occasions of Ioy , in regard of particular or publike , inward or outward prosperity , and these occasion Thoughts of ioy , thankefulnesse , triumph , &c.

Or Occasion of Sorrow , in respect eyther of our owne or the Churches inward or outward distresse : and these occasion thoughts of sorrow , perplexity , &c.

And both these , though contrary in themselues ; yet both good ; beeing Ieuelled to their proper Obiects , & kept within their true and holy Bounds .

And both these according to their seuerall obiects are also differenced more particularly , yea extend themselues innumerably according to their occasions .

The singular benefite and aduantage of good Thoughts .

Generally , They are notable euidences of the sinceritie of the heart , as only knowne to God , and by the purenesse and holy temper , and swaying of the Thoughts , so knowne vnto vs , as that thereby wee are sensible of Gods present grace , and hungrie after a greater measure : for as our Thoughts , so are our desires after heauenly things .

Particularly , they are gracious trials , and warrants of the sincerity of all priuate dueties performed secretly to our God ; who seeeth the heart , that not so much with the lippes , as with the motions of the mind , and wrastlings of the inward Thoughts , wee combate with the Lord ; and figh and groane vnto him , who sees in secret , and will reward it openly : So did Moses , Dauid , Anna , and the rest of the Saintes , approue themselues vnto God . Exod. 32. 1. Sam. 2.

Secondly , they are sound Tryals of the sincerity of all Outward duties . It is not so much what we doe , as what wee mind ; not what the eye or eare attends , as what the Thought and Affection fastens on . The Lord loueth truth in the inwarde parts , and regards the outward seruice according to the inward intention . And so they proue gracious meanes dayly to humble vs in the performance 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 , conuinced 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 present , 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 quench 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 contra●ie .

8 Meditate wee often on the day of iudgement , when 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 plentif●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 common 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 of●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 pe●forming the Dayly Sacrifice , and restraine wee our thoughts to such particular duties , as are incident to each season and occasion .

And herein auoyde we wisely al curious Speculation , and diuing into hidden misteries , as being a maine occasion 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 them 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 ● 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 sto●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 Chu●ch .

4. Or , vpon some strange imputation of the fierie and malicious tongues of the wicked , when the innocent heart retyring into it se●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 Consc●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 compassion : 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 members 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 ●hat wee can prepare them to entertaine the spirituall Occasions thereof : Fixe them constan●ly & separate them thereupon , and retaine in them a longing & hungring after the next S●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 h●●●●●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 heau●n .

5 A sixt ●●●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 melancholy , 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 thoug●●● , 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 ●● as tend to the managing and enioying of present happinesse , as his thoughts are vsually , and indeed onely hereupon : so hath hee here so●● 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 satisfying● 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 the 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 ag●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 & humbled 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 eu●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 mystery of his redemption , to quicken & strengththen his faith , and settle him against all oppositions ; or vpon the power of Grace , and sweet trade and course of sanctification : to prouoke him to thankefulnesse and and encourage him to perfection : or vpon the occasions of his calling , the manifold cases of conscience , & perplexitie , that are incident thereunto , to weane him from the loue of the world , and prouoke him to a generall and intire holines : or vpon his spirituall state : how to preserue first loue , preuent rel●pses , grow in grace ; or , vpon his own mortalitie & infirmities , the traines of Sathan , the terrors of hell , the suddennes of iudgement to preuent securitie , and prouoke to a daily watchfulnes . This is the Treasury that supplies an holy mind with continual profitable matter . What roome would there be for idle thoughts , if the mind were thus imploied , intending seriously now one , and then another , to preuent custome , and loathing , not giuing ouer any particular without some speciall vses for the reformation of some speciall hurt , or encrease of some spirituall good .

The last difference of Thoughts between the Regenerate and Hypocrite , is in regard of the issue of them , Is this ,

The best as they are not without corruption , so they are accompanyed with Thoughts sutable thereunto . Either in regard of their owne , or others occasions . Hence it is , that for sinne , thoughts of excuse , astonishment do ensue , for others of prosperity , thoughts of indignation , enuy , &c. Psalm. 73.37 .

So it is also with the wicked But. with this difference In these , the issue of sorrow brings , despayre , or blockishnesse , or carnall pleasure . In the godly , Repentance , so peace and Ioy . In these , the Issue of Discontent and Indignation , is bloody Conclusions & Stratagens , or closing with the world . Psa. 73

But in the Godly they produce a wise entrance into the sanctuary of the Lord , and thereby a quyeting and refreshing of the heart in 〈◊〉 issues of Gods proui● 〈◊〉 ▪ And so a dayly refining and purging of the hearts from the dregs o●●orruption , and eleuat●●●●he same to more durable happinesse . Psal. 62.1.2.5.6.7 .

And may wee not difference these good thoughts in the wicked and godly by their compasse and bounds : Yea certainely . As thus , The ordinarie good thoughts of the godly , are bounded within the compasse of their calling , not onely as they are Christians , but Ciuill too : but those of the wicked are exorbitant , exceeding the true measure of both callings . More particularly .

2 The Thoughts of the Godly are bounded by the Word , but those of the wicked by their own ●●aning , and such false Rules of the World .

●●he Thoughts of the Godly , are within the compasse of their owne ability , eyther in Nature or Grace , for the present : but those of the wicked , are either confined to Nature , or else they tend to the confining of grace : they do more sometimes then they purpose inwardly , or would do , being drawn by outward respects against the maine purpose : and if they doe lesse then they purpose , it is not because they consider theyr shortnesse of practise aboue their purpose , what they should and would doe , but because they think what they doe insufficient : They entend no more , they are afrayde to ouer doe , to bee precise or curious , as they call it : they cannot bee Saints , and therefore they purpose not to bee so , as measuring their purpose by their abilitie , and stinting their abilitie to their owne power , and not measuring it by the power of God .

Vses of these Differences .

1 Hereby wee may bee able to discerne that Priuie Hypocrisie , which lurketh in our heartes , as now vnderstanding the bent and current of our thoughts , and beeing wise to discerne the secret sleights and deceitfulnesse thereof .

2 Wee may also hereby both comfort our selues & others in all outward faylings , if wee can find such a frame and ordering of our Thoughts and Affections , and to cleare our selues and others of hypocrisie .

3 This difference shall cause vs to labour , an holy gouernement and watchfulnesse ouer our hearts and secret thoughts , that so we may attaine to a constant practise 〈◊〉 holinesse , and thereby follow after perfection , and be prepared to glory .

4 By this wee shall discerne of all particular actions in Gods worship , and to haue comfort by the sincerity thereof , of their acceptation with God .

Euill Thoughts , are either general , such as proceed from the corruption of nature , principally , and so from such occasions outwardly that further the same .

Or else they are particular such as wherewith some men are especially molested , and these are ,

1. Blasphemous and Atheisticall Thoughts .

2. Melancholicke and fearefull imaginations .

3. Vaine and wandring thoughts interrupting them in holy dueties , of which in their places : And first ,

CHAP. VII . Of euill Thoughts in generall , What they are .

NAmely , the Immediate sprouts and first blossoms of the corrupt hart , diuerted from God , and encited hereby to doe somewhat displeasing his Maiestie .

1. I say , they are the immediate and first sprouts and blossomes . Because the euill heart feeleth and expresseth it corruption , first by these euill thoughts ▪ These first bewray it auersion from God , these are the first motions to displease his Maiestie .

2. I adde : That they proceede immediatly from a corrupt heart , as being a fit tree to bring forth such bad fruit , as being able to yeeld no better . Shall wee looke for figs of thornes ? In that it is wholly tainted with sin ; to proue that they are not ●●ee , proceeding from such a ●ountaine ; that there is no abilitie in man to good ▪ seeing the fountaine and first streames are altogether defiled ?

3. I adde , that they proceed from a heart diuerted from God : to prooue , both the corruption of the heart , whose sinceritie consists in conformitie with God , so that it no sooners diuerts from him , but it loseth it vertue . As also , thereby their further corruption ; not onely that they are euill , as being estrang●d from God , but that they are of themselues like to continue so ▪ as hauing no power to rectifie themselues againe .

4 And thereupon it followes That these thoughts arising from the corrupt heart , become presently strong , and liuely to draw the heart to consent , and so to action of euil : so impossible it is without grace to stay the current of them . Iam. 1.13.14 .

Of euil Thoughts : The causes of them .

1 The Lord many times leaues vs to be buffeted with euill thoughts , to preuent thereby security , and so to auoyde grosse and scandalous sinnes : as wee h●ue often temptations of vnbeliefe , to make vs carefull of Apostasie , and feare renouncing of the faith .

2 These arise eyther from our owne corrupt nature , not yet throughly purged , in regard of the inward poyson thereof : or of some sin vnrepented of , or of some sinne which wee haue not laboured to reforme in others ; or of secret sinnes which wee may fall into : and are inclinable by former custome , course of life , calling , and company , &c.

3 They proceed also from outward obiects of the World , as the lusts of the eye , and whatsoeuer working vpon the senses .

4 Or they proceed from Sathan , ●●media●●ly , casting in fearefull , and blasphemous thoughts : or mediately ioyning with inward corruption , and outward obiects , or both : and so quickning , & enlarging , yea strengthning those inward euill thoughts , and multiplying vpon them others more euill and desperate .

And these are more especially the Occasions of them , in regard of our selues .

1 Eyther wee are not watchful ouer our hearts , do not guard and fence them : but let them runne after the eye and other se●ses , and so through those carnall windowes , occasions are offered , and euill motions presented .

2 Or wee are carelesse and negligent in the meditation of good things , and not allotting set times therunto : not preparing our hearts to conferre familiarly with our God : and so wee are whipt to his duety , with euill thoughts .

3 Or wee are growne formall in the matter of religion , resting in the fashion and custome thereof , suffering our hearts to runne after our couetousnesse , Ezech. 33.31.32 . and so wee are iustly confounded in our formality , with variety of euill thoughts .

4 Or else wee take not notice of Original corruption , but rather measure our Estate by actual and outward sinnes , and so wee are pestered with euill Thoughts , eyther to conuince thereof , or to draw vs to inwarde sinceritie .

5 Or wee stand vpon it , rather to doe thinges in the sight of men , then in the presence of the Almightie ; and so wee are confounded with sense of inward corruption .

6 Or wee haue neglected good and holy motions and thoughts , and therefore wee are giuen vp to be buffeted with euill Imaginations , and yet to set light by them .

Of the diuers kindes of euill Thoughts , and the occasions of them .

Our Thoughts are different , eyther according to the infinite variety of obiects from without , occasioning them .

Or from the insatiable fountaine of corruption within , breaking out dayly to innumerable , and these different .

According eyther to complexions or callings , or Company or condition outward , or custom and habite of life , &c.

Or from the vnquenchable malice of Sathan , eyther stirring vp naturall corruption , or forcing nature by iniecting of violent darts of venemous & blasphemous thoughts

So that to determine of each diuersitie were infinite and impossible : Onely my purpose is , to touch such diuersity of Thoughts , as are most dangerous and obuious to the Saints ; that so we may learn to resist and subdue the same .

And these are according eyther to those three maine obiects , ordinary in the World : as the Lust of the ●ye , occasioned from the eie , receyuing wanton , and alluring obiects to prouoke Lust .

And 2. the Lust of the Flesh , desiring and affecting riches and meanes for the furtherance of carnall pleasures and delights .

And 3. The Pride of Life , honour and greatnesse to countenance sinne , to make it our happinesse , to flatter vs therein , because we prosper , &c.

Or according to the two generall Conditions , which men in the World are subiect vnto , namely Prosperitie and Aduersitie : the one whereof is accompanied vsually with Blasphemous and atheistical thoughts , The other with Melancholike and desperate Thoughts .

Truely they agree all in this , that they are deceitfull to our selues and others .

Generall Rules concerning euill Thoughts , both for the discerning and suppressing of them .

1 That what sin we are most accustomed to : the Thought thereof will bee sure most to disturbe vs , and that in the morning at our first rising , principally to preuent al good motions : to prouoke to continuance in sinne .

2 That when wee are about to doe most good , we shall bee sure to bee preuented or interrupted with vilest thoughts .

3 That wee must at no hand giue way to euill Thoughts , nor to suffer them to dwell vpon the heart , or vpon any obiect , lest they draw to consent , and so to action of sinne .

4 That in reiecting euill Thoughts , wee propound a contrary obiect , and so diuert the thought thereupon , and so wee shall graciously subdue the same .

5. That wee entertaine the very first motions to euill not without some horror and trembling ; so shall we be gratiously preuented of the tickling of the flesh ; by these thoughts , and so consent and action wisely preuented .

6. That though euill Thoughts in themselues , & to the wicked are sinnes , euen without consent : yet to the godly , through Gods mercies they are not imputed , so wee do not consent , and approue of them . Rom. 7.15.16.17 . &c.

7. That man iudgeth the heart and thoughts by the workes , but God iudgeth the workes by the heart : first hee accepts Caine and then his sacrifice . And therefore aboue all , wee should watch our Thoughts .

Preseruatiues against euill Thoughts .

Some are extraordinary . As that it pleases God ofttimes , because wee haue entertained thoughts of euill , and so are likely to fall to the Act of them , because the committing hereof might be a reproach to his Name : To leaue vs to bee touched in our Names by men , that so the euill report may preuent the euill deed , and preserue the Name of God vntainted thereby .

Nay it fals out , that to heale inward lusts and ordinarie euill thoughts : it pleaseth God oft times to leaue vs to be buffeted by Sathan with horrible & feareful thoughts of blasphemy , to awake vs out of security , to call vs to a deeper humiliation , and so to draw vs neerer into Gods presencc ; to be more fam●liar with him , and so to replenish our mindes with more heauenly thoughts .

3. Yea oft times our best and holyest actions as they cannot bee without , so it pleaseth God in his wisedome that they shall be accompanyed with wandering thoughts vsually , somtimes with blasphemous & ouerioyous iniections both to discouer our imperfection , and to humble vs vnder his mightie hand , as also to prouoke vs dayly to hunger after Christ , and so ●n him to hasten to perfection , as hereby preuenting vs of such as are more dangerous , namely , thoughts of Pride , Merite , &c. which may rob God of his Glory , and so hinder our proceeding in grace .

Rules herein are ,

That seeing secret things belong vnto God : but that which is reuealed to vs and our children : Therefore howsoeuer God in his infinite wisedome may sometimes worke extraordinarily as bringing light out of darkenesse , to reserue the glory of his mercies entirely to himselfe . Yet seeing we haue a sure Rule and an ordinary way to walke by and in : we may so make vse onely of these extraordinary wayes of God , as to bee humbled thereby in giuing God the glory of his wonderfull wisedome and mercy : not at any hand to presume vpon this experience to giue way vnto Sathan or our owne proude heart , either to trie such conclusions with God , as if because the Lord in mercy turne about such euils to our good therefore we may purposely do euill that good may come thereof , wee may giue way to our vaine thoughts , cherish blasphemous imaginations , puffe vp our hearts with vnseasonable ioy : But rather herein walke wee by the common Rule of setling our hearts in the presence of God , purging them of all known euils by repentance , examining the by the word , and our intention in the present worke , confinining them to the action in hand , and being humbled in our best endeauours for the incurrence and interruption which ariseth thereby . That so we may stil fetch our righteousnes from our Maker , & procure the acceptation of our weldoing , through the merit of our Sauiours and so in him grow vp to perfection .

2. That we be more carefull to purge the fountaine of corruption , our euill and vnbeleeuing hearts ; and so we shall bee lesse postered with euill thoughts , or lesse ensnared by the extraordinary incurrence of them .

Ordinary Preseruatiues , and meanes to subdue them are these :

1 That we store the heart continually with holy matter , and so shall there be no roome for idle Thoughts .

2 That wee make a couenant with our hearts , and keepe a continuall watch ouer them ; examining them dayly , and trying them by the word : so shall not euill thoughts roost in them .

3 That wee make a couenant with our eyes , and other senses ; keeping them from carnall obiects , or not letting them dwell vpon them : & so may euill thoughts be graciously preuented .

4 To this ende , bee wee carefull of our company , auoyding the fellowship of the wicked : and so shall wee wisely auoyde the occasion of many euill Thoughts .

5 And auoyd we curiositie and p●ying into hidden mysteries , and vnnecessary speculations , so shall wee auoyde blasphemous and Atheisticall Thoughts .

6 Aboue all take heed of Idlenesse , beeing the fountaine and nourse of all filthy and terrible Thoughts .

7 And labour we to set bounds to the minde in regard of it desires , striuing for contentment in our estates : so shall wee auoyde a world of couetous and ambitious thoughts , and such as doe accompany the same , as thoughts of deceipt , murther , flattery , &c.

8 Be wee conscionable and powerfull in holy dueties , watching ouer such thoughts as do accompany vs therein : especially those good thoughts that are foysted into hinder the present intention of the mind : For the neglect hereof giues the Lord iust occasion to leaue vs to bee buffeted with all sorts of euill thoughts : especially such as are terrible and impure .

9 And so be we carefull especially of our selues , when we are alone , that now especially we let not our thoghts roue at randome , but confine them to some certaine bounds : Principally to think on the goodnes of God , to lay open our hearts before him , lest terrors assault vs , or mopishnes and drowsines dead the heart .

10 Especially be we carefull to entertaine the good motions of Gods Spirit , to obey the checks of Conscience , to make vse of Gods wonderfull workes , both of mercie and iudgement , that are extraordinarily offered vnto vs , seasoning our hearts with an holy meditation of them , so shall we graciously preuent euill thoughts .

11 Take we notice often of naturall corruption : In al pract●se of repentance fetch we our sin from this fountaine . Psalm. 51.3 . and be we still hewing and digging at this roote , and so shall wee bee lesse troubled with euill Thoughts .

12 And labour we in holy duties to draw our selues into the presence of God , to auoyd ostentation , and respect of man : to do al things as in Gods presence , and to his glory : so shal euil thoghts lesse preuayle with vs .

13 Remember wee , that wee must giue account for them , and so let vs reckon with our selues for them in this life , that so we may not bee iudged for them in the life to come .

14 Aboue all be we carefull to watch ouer our Thoughts on the Sabaoth ; because that day aboue all other bindeth our Thoughts wholy to the good abearing : and this shall bee a meanes to order them the better when wee haue more liberty for the world .

15 And to this end labor wee to wash and purge the Fountaine of our hearts in the blood of Christ , that so being purified by Faith in him , the streames of our thoughts and affections may be clensed and sanctified .

16 And so , if any euill Thoughts arise vp in our hearts , let them not remain in vs , but presently make resistance against them ; by trembling thereat , and turning the heart to a contrary subiect , humbling our soules by speedy repentance for the same ; Ierem. 4.13 .

Vses in generall to be made of our euill Thoughts .

1 Hence wee may gather the immortality of the soule seeing our Thoughts are so infinite , various ; &c.

2 As also that originall corruption of our Nature is hence euident , from which proceedeth this vanity and disorderednesse of our Thoughts .

3 And so the Impossibility of nature to any good ; seeing wee are not sufficient so much as to thinke a good Thought , much lesse to doe any thing acceptable vnto God .

4 That if wee will suppresse sinne , we must begin at the thoughts : seeing these are the ringleaders vnto all mischiefe . Ierem. 4.

5 The dayly occurrence of euill Thoughts , the inability to auoyde them , the continuall interruption of them in holy duties , is an excellent meanes to sende vs vnto Christ , to cast vs out of our selues , and conuince all Naturall and Morall righteousnes , which pleades liberty of Thoughts , giues way thereto .

6 Whereas it is ordinary with Sathan , in stead of reall Couenants to content himselfe with secret and inward motions and passions of the mind , as hath beene obserued in the Discouerie of the mystery of Witchcraft : therefore ought wee especially to watch ouer these euill Thoughts , not to giue way vnto them , especially if they proceed to desires & setled wishes ; seeing by this meanes wee may bee easily drawne to that secret couenant .

7 The Conscience of euill Thoughts , is a gracious meanes to confound euen all measure of present grace inherent , in regard of resting therein , for iustification , or quantitie of Sanctification , and so to send vs dayly vnto Christ for the renuing of grace , to prouoke vs to encre●se , and hastening to perfection .

8 Whereas it is common to Sinners , for their further hardening therein & shutting out ●f Repentance , to post ouer their sinnes to Sathan and outward occasions . This Doctrine of euil . Thoughts , is most auaileable to preuent the same : for did wee but throughly consider and acknowledge , that though there were no Diuell to tempt , or any occasion to allure , yet our own hearts were sufficient both to stir vp the motion to euill , and by reflection thereof vpon the hart , to draw to consent , and so to action , we should bee brought to lay all the fault vpon our selues ; and so by the iudging of our selues to bee sent vnto Christ for pardon thereof , for grace to reforme and change our courses .

9 The consideration of the euill of 〈◊〉 hearts and Thoughts , 〈◊〉 notable euidence , that wee know the Law of God , and are conuinced thereby , and so a gracious preparatiue to receiue Christ .

Differences betweene euill thoughts in the Godly and wicked .

1 They differ in their iudgment : As that the wicked thinke euill thoughts free , and good Thoughts naturall ; they meane well , this they haue by nature , though they cannot ●oe as others . And if they thinke ill , they cannot doe otherwise , they must be borne withall , they doe no body any hurt , &c.

But the godly esteeme euill thoughtes naturall , and good thoughtes free : If they thinke euill , this they are sure of , nature yeeldes no better milke : but if they thinke well , this is a free gift of God . It argues a heart set at liberty by the mercy of God .

2 The godly esteeme euill thoughts as naturall , so damnable : are more troubled with them then outward euils , as beeing the fountaine and occasions of all sinne . They differ in their entertainement , as with the wicked , they are eyther made no reckoning of , because so ordinary . As they suite with the beloued sin : so they are more welcome , and fedde on , as the chiefe refreshing of the mind : that though it cannot doe ill , yet herein it prides it selfe , that it can thinke thereof : that it can wish oportunitie and ability thereunto ; as wee see in wicked old folks , in beggers , they can thinke euill , though they dare not doe it . It doeth them good to thinke of it , though now they are past date , &c , But in the Godly it is otherwise : An euill thought ariseth not in the heart , but the heart presently riseth against it , as against the enemie to it peace ; yea , she makes out against it presently , by Prayer , and humiliation , by changing the copie to a contrary good though : , and so by an after watchfulnesse against the same : especially whereas not onely in the day , but in the night also , the mind as it alwayes is in action , so is exercised as well with euill , as it is with good Thoughts : wee may now obserue this difference herein , betweene the hypocrite and true Nathaniel , that whatsoeuer euill thoughts , and effects thereof , are incident to the night , these are , if not for the present iudged , and disclaymed , yet by Gods blessed spirit they are called to remembrance in the morning , or vpon some such like occasions in the day ; and so seasonably reproued by the Spirite that knoweth the heart , and labours to purge it from all secret euills : and so the conscience maintains peace inwardly with God ; and so thereby gains more fruit and spirituall rest hereafter : but with the hypocrite it is not so : this nightly thoughts giue occasions to attempt such wickednes in the day , which the night hath seemed to depriue him of : Mich. 2.1.2 . or else at the best , they passe away as dreames , without vse and profit .

Thirdly , they differ in their Qualitie , as that howsoeuer the Saints before their calling are subiect to all sorts of euill thoughts : yet after their calling , they are onely or especially subiect to such as concerne their calling , such as oppose the same , such as concerne their aberrations therein , as of hypocrisie , distrust , World-lines : when 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 Mes●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 maruail● 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 by inward graces , not by common blessings ; nay to measure him by himselfe , so farre as possibly wee may , and not by his gifts .

Moreouer , because the Saints are subiect to conceit sufficiency of Grace , to set vp their rest therein , to admire the gift , and not the giuer : to tye the Giuer to the gift , and to tye the gift to our abilitie , in employing and vsage thereof , and not to the entent of the giuer : by which it commeth to passe , that wee fayle , eyther in the right vse of the Gift , or end thereof : Hence follow these Tentations of Blasphemie , when the Lord is thus stinted by his gifts , while wee make him a God no farther then wee see him , wee are easilie drawne to thinke there is no God .

Especiallie , when either for our securitie or carnall liuing by sense , it pleaseth our God to strippe vs of his gifts , not onelie outwarde , by casting vs into great troubles , but euen inwarde too , to our se●se , by leauing vs to some grieuous sinn , or withdrawing his face from vs , so that Wee see not your signes . Is it any maruaile , if now such a case of desertion breed thoughts of Atheisme and Blasphemie , as if God had forsaken vs ? and therefore curse God and die : Hath God forgotten to bee mercifull ; therefore surely hee hath forgot himselfe : The foole sayth in his heart , There is no God , the weake Christian saith in his folly , I haue washed my hands in vaine , I haue built vpon a shadow , I haue laid my foundation in the sands . The wicked say , Where is now their God ? and the poore soule that seekes him now , doubts whether hi● word be true , whether there bee any such sauing power or no. And so wheras we prophane holy duties doing them oftentimes and without power , and feeling , can it be otherwise , but that now wee should be assaulted with such prophane and feareful thoughts that there is no God , no saluation , seeing our worship is formall senselesse , &c. And if it fall out that whom we professe with our mouth wee deny in our workes , is it not a maine occasion of this Tentation , that there is no God ? else would hee keepe vs from such fearefull fals , make vs conformable to him . And are there not some such occasions incident ? truely many , which may occasion these Blasphemous thoughts ; yea certainely , and that many wayes .

For either it may please God vpon an ouerualuing of his graces in vs , or our selues for them , to leaue vs to discontent , because wee are not respected accordinglie , and so to giue vs vp to rash iudging and censuring of others , that haue not attained our measure , will not bee squared by our Line , and so wee fall to stumble at common corruptions , and thereby proceed to separation , vpon a vaine conceite of generall pollution . As this is a chalenging of Gods wisedome , in leauing corruptions in the Church , a disanulling of Gods power , as if bee were not able to keepe his vndefiled in the midst of a wicked Generation : nay a presumptuous encroaching vpon that perfection ▪ which this life cannot affoorde , and so a wilfull disturbance and ouerthrow of that Peace and order which the Lord hath by his constant Prouidence set in his Church . Is it not therefore iust with God , to humble vs with these blasphemou● Thoughts , euen to proceede to censure and determine who are elect , as if it could certainely be discerned by visible marks , to grow to a flat condemnation of all such , as iumpe not with our dreames , as prophane , vngodlie , reprobate , & so from iudging of men , euen to proceede to iudge and censure God himselfe ; as not wise to order his Churches : and thereby to be given vp to open blasphemies , euen to assume the power , nay 〈◊〉 very nature of God , as Hacket & others haue done , and so by separation from the Saints , to fall to vtter separation from God , by Arianisme , Libertinisme . Hath not this bene the issue of Smith , Browne and others : Especially , seeing together with this conceipt of singularity , there is vsually conioyned irregularity , and transcendency aboue all that is called God , vpon pretence of Christian Libertie , despising gouernement , as being an enemy to Christs kingdome , an hinderance to the Gospell , &c. Is it not iust with God , that they which will not obey man , shall not euen acknowledge God . Thus is it with that man of sin at this day : hee makes a footestoole of Princes : and therfore makes no better then a Fable of Christ , he deuoures his God , and kils his King . And so euen thus it is with all heretickes and schismatickes : their beginnings haue bene pride , their proceedings singularitie and separation from men , Stand apart , come not neare vs , wee are more holy then others : their endes haue beene Atheisme and departing from the liuing God , to serue maine and capit●ll heresie . Heb. 3.12.13 . Heb. 10.24 . 2 Tim. 3.8 . &c. 2. ●et . 2.10 . And compared with ver. 18.19 . Iud. 8. compared with 11.16 . And so to despaire , and thereby to fearefull vengeance .

Thus may wee discerne these blasphemous thoughts to proceede from Natures corruption .

Remedy . And thus we are to deale with them first .

1 Discerne wee the occasions of them as before .

2 We are not to dispute with these blasphemous thoughts , lest reason breede Atheisme . But vpon the very first apprehension of them , wee are to abhorre and disdaine them by prayer and repentance , &c.

3 And yet examine wee wisely the cause of them , and discerning it particularly , labour wee to reforme or remoue the same , that so we may preuent the assault of future thoughts , and sanctifie those that are past to our good .

4 Labouring to free our hearts of that guiltinesse of our thoughts by a dayly application of the merit of Christ , that so Sathan may not take aduantage thereby , either to fasten such desperate tentations vpon vs : or else not to plunge into horror and distraction thereby .

5 And striuing to purge our hearts of that pollution of sinne which cleaues vnto them , by the blood of Christ , that so the fountaine of our corrupt nature being cleared , it may lesse intice Sathan to grow vpon vs with such fearefull tentations , or at least may be more powerfull to resist the same .

And so labour we to grow in knowledge and soundnesse of iudgement concerning the truth of God , that Sathan may lesse pusle and distract vs with any blasphemous thoughts , tending to chalenge and peruert the same , that so not sticking in the beginning of Christ , but growing on to comprehend the height and depth and breadth , and length of the loue of Christ , our hearts may be so rauished and taken vp therby , as that there may be no entrance , or entertainement of such desperate imaginations .

To this ende make wee confidence in all things as we know , and take we heede of customarines : & hypocrisie in the doing thereof , doing al things out of a sound iudgment and power of affections , as in the presence of God , to his glory : so shall we preuent these tentations of Atheisme and blasphemie , and speedily repell them .

Being wise with 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 si●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 of 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 & detestation : 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 them 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 f●l to distrust of the goodnesse of God , and conceiue him to be their enemies : Is it not ●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 vpon the inward strain of the heart , and ordering the inward thoughts .

Or else we haue reiected or grieued the spirit of God , and therefore wee are assalted with these blasphemies against the blessed Spirit .

Or else we haue sought for helpe of Sathan in the times of our ignorance , &c. therefore now wee are assaulted with blasphemous thoughts concerning God , because wee haue forsaken him in the needfull time , that so wee might not now seeke to him to repentance .

Certainely Pride of hart ; exalting our selues aboue what is meete , eyther in searching after thinges conuenient , or in conceit of profession , or in our calling , is a iust cause why we should bee left to those fearefull buffetings , or wee are pestered with multitude of wonted thoughts , and are carelesse of them , and therfore it pleaseth God to leaue vs to bee buffeted by Satan with such terrible thoughts , that so wee may haue more conscience of our ordinarie thoughtes , keepe a better watch of them .

Especially if we grow to conceit that thought is free , and so wee may thinke and delight in sinne ; because God is a spirit and will bee worshipped in spirit . If now by this position we shut God out of our hearts , wil not the Lord leaue the heart to bee smitten by Sathan , with these blasphemous thoughts that so wee may herein see our folly in the other .

And whereas by giuing way to thoughts of sinne , we are easily drawne to the act thereof , which might giue occasion to blaspheme Gods name , therefore now wee may expect such blasphemous thoughts , to curbe the other , readie to breake out to act : that so sinne being preuented , Gods holy name may be preserued .

Of the dangerous issues of these blasphemous thoughts . And that first in the Mind , As that

1 They produce doubtings of the Truth of God and his attributes and offices , and so shake the verie foundations , and thereby procure the ouerthrow both of all sound knowledge , as also al conscionable practise of Religion .

2 Are occasions of fearefull terrors & woundings of the conscience .

3 And so proceed either to horrible despayre and renouncing of saluation .

4 Or else produce fearefull Lunacies and distraction of the mind , as a iust punishment of such horrible blasphemy and hellish conceits of the glorious God .

5 Or else they breake out into open Atheisme , and mocking of God .

6 And so are occasions that wee shall bee giuen vp to all horrible blasphemy of the Tongue , and all desperate impietie , and filthinesse of conuersation , to the offence of others .

7 Yea vsually their end is damnable heresie , broaching of strange and fearefull conclusions , to the poysoning , and seducing , or at least to the most grieuous disturbancie of the whole Church of Christ .

8 And so proceede to open combustions and deuouring of each other for the remembraunce thereof .

Secondly to the Body , As

1 Causing through distraction of minde and terror thereof , not onely wasting and consuming thereof ▪

2 But euen through terror of conscience exposing oftentimes to open violence & desperate butchering of our selues : The iust Lord not enduring such monsters to poyson the earth ; and causing their owne pride & contentious spirits to bee their own bane , either their proud hearts will not endure controulement , and so they will make away themselues vpon conceit , that the world is not worthy of them , or to bee freede from the corruptions thereof : Or their mad enraged consciences , can finde this onely ease thereof , euen to rende their liues a sunder , and macerate their cursed carkases : that the Lord may be iustified in their iust confusion , in making them the executioners of their owne destruction .

The Remedie hereof . How wee shall resist them by some such like , as these meanes .

1 If wee tremble at the first motion of them , and abhorre them :

2 And are more troubled with them , then with any desperate thoughts tending to our owne hurt .

3 That wee offer them vp to God in Prayer , as Ezechias did the letter of Rabsaka .

4 And humble our selues with extraordinary griefe , and zeale against our selues in regard thereof .

5 Making more conscience of taking Gods name in our mouthes , and so generally , of all holy duties :

6 Applying our selues to a more serious meditation of the Maiesty , power and goodnes of God .

Specially , when as in regard , that these thoughts are iniected by Sathan , though they are occasioned by our corruption : yet here the snare may be , to diuert the the blame from our selues , and lay it vpon Sathan , and so wee shall bee hindered of the search of our hearts , giuing the occasion , and so from the duery of Repentance : Therefore bee we wise , herein so● to discerne betweene thinges that differ , that neyther all the burthen may bee layde vpon Satan , nor vpon our selues : But learne we thus to diuide this Tentation betweene Sathan and the corrupt hart : as to acknowledge the corruption of the hart , to occasion this Tentation , & yet to returne the poyson of the Cuppe to Sathan againe , in not approuing thereof ; nay in a speedy repelling of the same ; yet so as retayning with it selfe an holy feare and humiliation , in regard of such horrible buffetings , and so walking more spiritually with God , to preuent the like assaults .

Tryall of a good issue of these blasphemous Thoughts .

1 That whereas vsually their accompanies these blasphemous thoughts , an vsuall tentation to destroy our selues as a iust effect thereof : As eyther to bee auenged of our selus , because wee thus dishonour God , wee are not worthy to liue , &c. or else these fearefull Thoughts , inferre that wee haue no hope , no holde in God , and therefore cause to despayre of his mercy , and so to expose our selues to his vengeance .

This falling out , here the Triall is , that whereas naturally wee should bee more troubled with what toucheth vs so neere , then with that which concerns God : If now these diuers thoughts eftsoones at the same time , assalting vs , though both no doubt must needes affect : Yet if it more affect vs : that our God is dishonoured , and his glory called in question by these blasphemous thoghts , then that our owne estate is hazarded by the other . This is a true sign of grace , and a graciou● Testimonie , that wee sh●ll get the mastery of them .

2 That we find our selues more affected with Reuerence , and care in taking Gods name in our mouthes and bee more grieued with the blasphemous oaths , that raign in the Land , & proue more strict and sincere in the matter of Gods Worshippe , labouring to reform and limit it by the Worde , comforting our selues , that what Sathan iniects , shall be reiected vpon him againe : hee shall answere for his blasphemie , and abusing of our infirmities .

Of foure kindes of euil thoughts wherewith some men are especially troubled . Namely . 1 Blasphemous Thoughts . 2 Melancholy Imaginations , 3 Vnseasonable and wandring Thoughts interrupting them in holy dueties . 4 Of dreams and thoughts in the night : Together with their seuerall causes , dangers , and remedies .

CHAP. IX . Of Melancholicke Thoughts , and such perturbations as do arise from and accompany them .

What they are not .

IT is ordinary with Sathan when any good Thoughts arise to divert vs from sinne , or prouoke vs to goodnesse , to impute these to Melancholy .

2 And it is also a speciall prancke of that old Serpent , that when any fearefull and blasphemous thoughts arise to the dishonour of God , that wee might not regard them , and so neglect that due humiliation which is required in this case : to father these vpon Melancholy , it is not corruption , but onely some Melancholy mood , we are not in our right mind they are but idle fancies , &c.

Which ●●ough it were sufficient to condemn them , yet the policy of Sathan herein , is , that we should vndervalue them , and so not answer our God in that iust honour and deepe astonishment , as is fit herein .

3 Yea Generally if wee will beleeue diuell , the there is no●●●y euill thought but mu●●●ee foysted vpon Melancholy . That so we may condemne the humour and not our selues , nay rather that we may altogether neglect them , as proceeding from such an idle braine .

Very necessary therefore is it that wee should know what indeede Melancholy Thoughts are : And so to discouer the causes of them , and also the outward occasions thereof . And withall to lay down the diff●●●nces therof .

And so to ●●y open the manifold dangers , and issues of the same .

Together with the Remedie thereof .

Concerning Melancholy Thoughts . What they are .

Namely , Violent and yet setled and strong imaginat on s of the Minde , arising from such parts as are especially possessed with that strong and pestilent , humor , and namely , the Braine , Splene , and Heart , causing strange and vehement passions of Feare , Griefe , Ielousie , Rage , yea oftentimes euen vtter despaire , and fearefull violence against Nature .

First , I say , ●●ey are violent , as proceeding from the rage of the humour enduring no meane , & from the ruling of it , as by it flatulent and fierie nature causing such sodain & violent passions : And yet though they be v●olent , yet they are setled & strong , according to the growth and power of the humour , and difficultie of it remoueall .

3 I adde , that they arise from such parts as are affected with that humor : which being bread , first in the stomacke , through ill digestion , and partly bodily constitution , emptying this humour into the Splene , as the naturall seate thereof , and so cloying and obscuring the same , produceth that flatulent and pestilent winde : which possessing the veines and concauities about the heart , choaketh and infecteth the spirits thereof , and so causeth such Melancholicke imaginations . Or else fumeth vp to the braine and so peruerting the fantasie , not onely depriueth it of power rightly to discerne of things , but peruerteth it with a contrary qualitie to mistake the truth , and so out of it wrong apprehension , peruerting the iudgement , returneth to the heart according to it false report , and so affecteth the same , with such passions of feare , ioy , &c as are nothing so indeed , or aboue the occasion . And so produceth thereupon such effects in the body & mind of despaire , horror , distemper , consumption , &c.

These are Melancholy thoghts . And the inward causes of them are .

1 The complextion naturally yeelding such kinde of imaginations .

2 Or the condition of life , as either contemplatiue , and nourishing the same , in regard of the deepe imployment of the minde , or that rest of the body necessarie required herein : both which concurre to the procuring of such thoughts , as requiring solitarinesse , and so giuing libertie to feede such thoughts , & to feed thereon .

Or , the condition is spiritual and abstracted from the world : and so , either for want of outward contentment to the flesh , causeth by the mortification thereof , such solemne and retyred thoughts : nay oftentimes by reason of our excessiue desire to conquer corruption , followes euen an infatuating of nature , and so such sottish imaginations . Or by reason of those extraordinary ioyes and comforts which do accompany such spirituall walking , cause a kinde of dotage thereon , and so such idle and fantastick thoughts to humble vs therein : that so wee might haue no sensible delight in the flesh : or might be comforted gratiously , in our delight therein , or in respect of the imperfection of grace , thoughts of infidelitie , despaire , &c.

Or a crasie and diseased constitution wasting natural heate and moysture may bee a cause hereof , especially if violent feauers , and acute diseases doe accompany the same .

Especially a wounded spirit finding no rest in God , is at continuall vnrest with it selfe , and so turmoyled & racked with these fearefull and desperate imaginations .

Outward Occasions are :

1 Principally , Sathan closing with Natures disposition , and so continuing these dumpish and sotting thoughts , to pusle vs therein that we may not winde out thereof .

Or , taking aduantage of the imperfections of grace , and such infirmities as doe accompany the same , and so occasioning such lumpish and distracted Thought ; .

Or closing with the fay●est flowers of Grace , and so causing to doate and rest therein , cleareth the minde therewith , and so causeth mufing and feeding theron .

Or , taking occasion by outward crosses to plunge the minde into immoderate sorrow , and so procures melancholicke and fearefull Thoughts .

2 Strange distempers and drowsinesse of the weather , working vpon the complexion and sorting with other occasions , and so cause these lumpish and fearfull Thoughts .

3 Or else some great outward Crosse may amate and confound the minde , and so oppresse it with these imaginations , vpon conceit of deseruing the same , vpon feare of further euils .

4 Or some extraordinary happinesse may ouer ioy the minde , and so not being able to weld it estate , is therfore vsually confounded with such distracted and lumpish imaginations .

5 Or habite and custome of Diet may dispose the body hereunto .

6 Or lastly , Age and consumption of nature , may occasion the same .

The Difference of these Thoughts are eyther .

According to the diuers Subiects , wherein they are ,

Or else according to the seuerall occasions of them .

Concerning the Subiects eyther they are Naturall , or new borne : If Naturall , eyther affected with Naturall Melancholy , or with Melancholique excrements , that is vnnaturall , arising from Adustion ; and so also the Thoughts doe differ : Being more temperate in the naturall Melancholy , but in the vnnnaturall , more violent and outragious : the difference beeing onely in quantitie , and measure , not in quality . If the subiect bee renued and regenerate , this is to bee considered in the soundnesse of his mind , or in the wounding thereof , with the conscience of sinne . If the minde bee wounded , the Thoughts will bee yet more fearefull , heauie , desperate , &c. But a sound mind will beare his Infirmitie , Prou. 18. yea sanctifie it graciously to be matter of much spirituall vse , as afterward .

This difference may be obserued in regard of the diuers Subiects : As also in respect of the occasions : There may bee great diuersity of these Thoughts , accordingly are they occasions , are more and lesse violent : or as they are more and lesse pleasing ; or as they more & lesse concerne vs ; which difference may be rather determined by experience and obseruation , then by any relation or discourse , &c. Thus of the Differences .

And so also the Effects of them are according to the Diuersitie of Subiects , & occasions .

Concerning the Subiects of Melancholike Thoughts , they are generally such as are disposed naturally therunto by complexion , constitution , condition of life , and more especially they are two , according to the olde Rule , Aut Deus , aut Demon. The Melancholike person is eyther a God or a Diuell , that is exceedingly well inclined , or disposed , or passing ill . This humour admits no meane , eyther it furthers graciously to a pursuit of the best graces , & so is employed & sanctified thereto ; or else it is the occasion of most desperate wickednesse , of Pride , Idolatrie Blasphemie , Despayre , & c. ' against God , or of Malice , Murther , confusions , and strange combustions of men .

In the better of these .

It hath these effects being qualified & ruled by grace .

1 As to occasion zeale and courage in the cause of God .

2 To procure constancie and resolution in well doing .

3 To enable to diuine contemplation , and heauenly meditations .

4 To breed tendernesse of conscience , and dayly sense and remorse for sinne .

5 To further profounde and deepe insight into heauenly Mysteries and sound iudgement thereof .

6 To leade vs to more intire society with God , and acquaint vs more familiarlie with him .

7 To weane vs from the loue of the World , and all earthly things .

In the other , giuing the reine hereunto , and being dayly kindled by Sathan , and hath vsually these effects .

Namely , according .

To the diuersity of the cause , or cont●nuance and strength of the humour , or such Accidents , as doe accompany the same .

As if Naturall Melancholie prevaile in the bloud , there it causeth Feare , suspition , sadnesse , and pensiuenesse , euen when there is no cause : in that the splene sendeth vp vapours into the heart , and so annoying the same , passeth vp to the braine , countersayeth terrible obiects to the fantasie , and polluting both the substance and spirites of the braine , causeth it without externall occasion to forge monstrous fictions , and terrible to the conceit : which the iudgment taking as they are presented by the disordered instrument , delivers vs ouer to the heart which which hath no iudgement of discretion it selfe , but giuing credit to the mistaken report of the braine , breakes out into that inordinate passion against reason . The cause hereof is , because the instrument of discretion is depraued by these melancholike Spirites , and by darknesse and cloudes of melancholy vapours , rising from that puddle of the splene , obscure the clearenesse which our spirites are endued with , and is requisite to the true discretion of outward obiects . But

If Adust choler preuaile , then proceede other passions of rage , presumption , despayre , and such actions as issue thereupon .

The Remedie of these Melancholike Thoughts .

This is twofold according to the diuers causes of them .

Which are partly Naturall , partly Spirituall , and Externall .

Touching Naturall causes , heere though Naturall Remedies haue their due places , for which I re●erre them to the godly Physitian , yet in these I take it the cure is to bee begonne ( if the partie bee capable thereof ) with spirituall Remedies to discouer the ground , namely , Naturall corruption , and to find out the particular sin which may cause the same , , and so rectifie and settle the mind , that it may bee capable of the bodily cure , and better able to make vse therof . And when the bodily cure is well proceeded in ( for I take it almost impossible thoroughly to rid this humour , that it may not trouble at all , especially in Students and olde Folkes , and such are giuen to contemplation . ) Then the minde is to bee further dealt with , for resolution and vprightnesse , that so it may still keepe the Masterie ouer the humour , and turne it to the best .

But my principall intent herein is to minister cure to the mind .

And this is to bee disposed according to the diuers causes of it , arising and temper thereof , and also according to the true iudgement of melancholike Thoughts .

Concerning the Causes , these are first the corruption and constitution enclining to , and encreasing the same .

Which effecting eyther a dimmenesse of the Spirits , according to the earthie qualitie thereof , as it is naturall , or producing an ouermuch quicknes and operation of them , as it proceedeth from adust choler , breeding flatulent and fiery spirits , doth so produce a double effect .

1 Of Idlenesse , or besotting the Spirites , and so making them vnfitte , for actiue occasions .

2 Of high and strange speculations , and so attempts accordingly , as proceeding from those inflamed vapours ; effecting the same ; by which wee may wisely discerne , how to apply the remedie : As to Thoughts proceeding of naturall Melancholy , and so effecting dulnes , and producing Idlenesse . Here 1. a sette calling is necessary , such as may stirre vp the spirites by exerci●ing the body w●●● labour , to q●icken the dulnes of the humour , and humble the mind also with this bodily exercise , that so it may not giue way to such idle thoughts .

But specially labour for a generall calling , namelie , to bee found in Christ , and made partaker of his holinesse ; so shall the grace of God quicken natures dulnesse , and fitte this drowsie humour to more heauenly medication , as withdrawing from the loue and delight in earthly things , and affecting rest and retirednes from the world .

And so bee wee carefull to nourish & maintaine the euidence of the Spirite , concerning particular saluation , and this shal reuiue & quicken vs to any holy and ciuill occasion

To this end well gratiously further a dayly viewing of the heart , and so refreshing the same by dayly renued repentance , that it may bee still a foote in the constant worship of God .

And here also more free vse of our Christian liberty , in diet , musicke , recreation , will not bee amisse : so that still wee watch ouer our selues therein , not making it a toyle , and so a trade , & thereby a snare to entangle the heart with the loue therof , lest thereby it proue an occasion to wound the conscience , and so produce vexation and despayre .

And so the true vse of society shall much further this cure , not so much to driue away Melancholy , as by conference and comp●ring each others estates together , to quicken and stir vp one anothet to holy duties of loue , and examine each other therein .

Thus of the cure of such thoughts as grow from naturall melancholy .

As for such as arise from accidentall melancholy , when adust choler causeth flatulent vapours to ascend into the heart and braine , & so inflame the same , and thereby breede presumptions and desperate thoughts : these may be remedied thus :

First , the minde must be perswaded , that these are but erroneous and false conceites , and therefore not to measure our estates by them .

2 Physicke hereupon being vsed to purge the humour , and preserue the parts affected from obstruction and inflammation .

The minde againe must be taken in hand : and first to bee brought to a liuely sense of sinne , euen of particular sinnes , which may cause such fearefull distractions , that so being brought to sound repentance , it may renue it peace with God , in the merite of Christ .

Peace beeing restored , care must bee taken to preserue it , by labouring soundnes of iudgement , and tendernesse of conscience in all our wayes : By diligence in our particular Callings , and continuall watchfulnesse ouer our hearts , and by dayly viewing the heart , by the word , and keeping our selues close thereunto , labouring to confirme the weake , and rayse vp such as are fallen , and still preparing for the comming of Christ .

Cautions herein seruing for the triall of the Remedie .

Whereas it is the pollicie of Sathan to impute whatsoeuer Thoughts tending to reformation , to Melancholy as implying thereby the minde to be deceiued in the true iudgement of things , because that which is perswaded to vs is so contrary to naturall light & wisedom that so hee may hold vs in our old Byas .

Therefore here wee must bee warie in discerning of things that differ . As first ,

Betweene such Thoughts as necessarily proceed from Melancholy , and such as are imputed thereto . Namely ,

That Thoughts of Melancholy , as they are sudden and violent , so many times they are vnseasonable ▪ and exorbitant . Yea for the most part vaine and idle without sound ground , yea contrary to common reason and religion and yet obstinate and refractorie , impatient , of cure , very difficult to bee remedied .

1 But holy Thoughts concerning sanctification arise from the true ground , the word of God , and by it are subdued to deliberation , for the wise disce●ning of them , & so by the assistance of the spirit , find comfortable entertainment , and so are profitably brought into practise .

2 All euill thoughts proceed narurally from the corrupt fountain of our harts , & therfore at no hand are to be imputed to Melancholy , this may further them and their dwelling on our hearts , but the ground of them is our cursed nature , led captiue by Sathan at his will , and so breaking out into all sorts of wicked imaginations .

3 All good Thoughts arise from the motion of the spirit in the regenerate , and so in no case may bee imputed to Melancholy : wel may they bee checked in regard of the dulnesse of the humor but if the person bee sanctified , this dulnesse of the humour may proue a meane to deliberate of them , that so we may determine the fitnes thereof , and so to retain them more constantly , and the accidentall quicknesse of the humour if it proceede from adust choler , may be a means to put them more speedily in execution , and to eleuate the minde to the highest obiect and end of them .

So that if we can be more slow to euill , and nimble to good , more retired from the world , and familiar with God , more seruiceable to the Church , & lesse respect our selues in regard of the flesh : if we can bee more patient i● troubles , more fearefull of offending our God , more iealous of our selues in regard of cleauing corruption , and more confident on our God in resting on his faithfulnesse : so turning the effects of naturall melancholy to bee spurres vnto grace , beeing more sorrowfull for sin , 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 nature● , 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 fit● , as to speake , yea to act sometimes strange things against our selues , 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 communion 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 t●yall of the truth ●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 pleasures , and are full fraught with cogitations & desires thereof .

10 And if wee doe obserue that common condition of ordinary Proselites , that eyther they worshippe they know not what , through the wilfull ignorance that is in them ; or else through pride and curiosity , they are still to seek how to worship God ; each day , and example prouing an occasion , to change their iudgements in the mater or maner of diuine worship , at the least , and that , because hereby they would still take some occasion of carnall liberty , as imagining they are not bound in obedience , to what they are not resolued of , and so they will neuer bee resolued , how to serue God , that they may not serue him at all : as this necessarily occasioneth much staggering in what they doe : so by reason of this staggering in their minds , how can they chuse but be pestered with multitudes of wandring and disturbing thoughts of Feare of themselues , iudging of others , &c.

11 Hereunto furthers that manner of Preaching in these dayes among some , suiting by the diuine iustice , with the common ayme of the baser people . Which being onely to retayne the credite and forme of Religion , & to deny the power thereof : to rest , in what may giue contentment to the flesh , reiecting that which may abase the same : and therefore willing to grace and countenance , what may sort therewith : hating those that rebuke in the Gate , and aduancing such as crye peace , eyther by not medling with sinne at all , or else by making a mock of it , with their politicke and carnall glancings at the same . Is it any maruell , if now in steade of powerfull teaching , they are fitted with the enticing wordes of mans wisedome , eyther with such matter as may bee mysticall and profound , exceeding to their capacities or with such as may nourish sinne , by it colde reproofe thereof : And doth not this proue a means to nourish vaine Thoughts : eyther that it is not the word of God , or that the Lord is like vnto them , That Preaching is but policie &c.

12 Especially that which encreaseth and confirmeth these vaine and wandring Thoughts , in diuine worshippe : Is our customarie and carnall keeping of the Sabboth : Wherein seeing the Lord requireth the whole and entire concurrence of the whole man : of his Thoughts , wholy to delight in him , of his Wordes , to speake altogether of heauenly things , of his actions sutable thereunto : the Naturall man beeing not able to conceiue this spirituall worshippe , or if he doe , yet thinking it impossible or vnreasonable to bee so restrayned : & measuring the worshipppe of God , by the acceptance of man , who sees and regards the appearance ; & not the hart ; doth therefore content himselfe with bodily seruice , & willingly giues way to the vanity of the mind , and so the bridle is let loose to its own corruption , and Sathan fostering the same , by furthering variety of obiects hereunto , and casting moreouer into the heart multitudes of carnall , and prophane Thoughts : Is it any maruell if the like liberty be taken in other dayes , at other times , that the heart in the performance of them , may roue and wander after vanitie .

13 And hereunto further the false conceit of that Liberty , which the Lord hath giuen , as to follow out owne affayres on the sixe dayes : Wherein , seeing we presume that wee now are exempted from seruing of God , or else that wee may serue him onely so farre , as that our owne times must bee first serued , wee must serue him for our owne sakes , and not for his glory : As this hath proued an occasion to the most , to renounce altogether the worshippe of God on the other dayes , as if now they had no leasure , they should wrong themselues , and disobey Gods will : so if any such duties bee performed , yet the conceit of this libertie for the world so cuttalls , and subiects them to any worldly occasions ▪ as that it is no maruell , that as they are begun vpon such grounds rather that wee may prosper in the world , then God may bee honoured : so they are suited with carnall matter , as rather for thinges of this life , then those of a better ; and so they are performed in carnall manner with worldly Thoughts , & carnall affections : and so haue no better then a carnall issue : God may giue vs our desire , and yet send leannesse into our soules , Psal. 1. to 15. Wee may haue our reward in this life , profite pleasure , credit , &c. Math. 7.8 God will not bee beholding to vs for his seruice , but giues vs our wages in hand ; but as for the things of a better life , as wee doe not principally seeke them , nay do but conceit them for our present vse , so no meruayle if wee misse of them in the end , as hauing our portion in this life .

14 And doth not the conceit of our Abilitie to serue God of our selues , ( a thing incident to euery naturall man to thinke hee is man good enough to doe God seruice of his owne libertie and power , and that rather God is beholding to him for his seruice , then hee any whit indebted to God for the same ) doth not this conceit , I say , iustly prouoke the Lord to leaue vs to our owne counsels , that in his worship our hearts being puffed vp with conceits of their worth , shall be iustly confounded therin by these carnall imaginations and ends , which ayme at no better then this life , which sauour onely , or principally of earthly things , euen when they are worshipping the God of heauen .

15 And doth not that conceit of Merite , which bewitcheth vsually the naturall man , vpon the former false ground of his ability to worship God ; doth not this ▪ I say , robbe God of his glory , and Christ of his merite , and so prouoke the Lord to leaue vs to such carnall and bodily seruice & thoughts therevnto , that so wee may bee confounded in our confidence , and reape the whirlewinde of mens prayses and worldly contentment , while we sow the winde of our owne prowd and vaine glorious hearts .

16 Lastly , whereas the worship of God being spirituall , is therefore principally performed with the heart & affections , and so with the outward man , onely furthethering thereto , and expressing the same . Hereupon many conceiuing that bodyly seruice profiteth nothing , as indeede it doth not of it selfe ; nay rather , that the letter killeth , or at least wise hindereth our spirituall worship haue therefore growne to strange conclusions and practise : as that the word is too scant a rule for holinesse , or too base a string to tune the same . That the seruice of the bodie , is either altogether needlesse or combersome in the worship of God ; who must bee worshipped in the spirit : and so haue vanished into fearefull courses of singularitie and separation . Of singularitie , as fancying to themselues strange dreames & reuelations in steade of the word , or adding their owne inuentions and fancies to supply the same . And so of separation , as forsaking the societie , that submit to the ordinances of God , as Nouices or carnal worshippers , as time-seruers and wil worshippers : as a prophane people , that haue not the spirit : Is it not iust with God to fill such with the fruits of their owne dreames , giuing them vp to strange and fearefull imaginations , to endlesse conceits in diuine worship , to fearefull censurings of their brethren , to enuious imaginations at the prosperitie of the Churches , to desperate slandering of the beautie of Sion , and so in the ende to fearefull speculations , and actions of most grosse and abominable sinnes .

These may be some speciall causes of these vaine and wandring Thoughts . And these Thoughts are of diuers kindes , according to the seuerall occasions of them .

As 1. Sometimes idle and sottish meeting with our formall and carnal worship our lip-labour , &c.

2 Otherwiles obscene & filthy , sutable to our ends , in the worshipping of God , which is to satisfie the flesh . Col. 2 23.

3 Eftsoones they are prophane and Atheisticall , blasphemous , and horrible , meeting with our Pride and confidence in well doing .

4 Yea sometimes they seem to be Diuine and Angelicall , replenished with ioy and yet being vnseasonable , seeme to meete with our reioycing in the flesh , and so to interrupt vs , in the present occasion .

5 Sometimes they are profound and mysticall , such as neither our selues nor others can tell what to make of . Answerable to our curious and presumptious spirits , desirous to prie into hidden mysteries , and to roue after dreames and reuelations to confound our vaine trust and confidence therein .

6 For the most part , they are carnall and full of worldlinesse : according to the common ayme of profession which is currant in the world , namely for profite , pleasure , &c. as iustly conuincing our want of preparation and intention thereto , and arising either from our owne vnstable hearts : or Sathans malice , to diuert vs from what we haue in hand .

8 And so according to our ignorance or vnsettled iudgement , in the matter & manner of diuine worship , they are full of vncertaineties and wandrings , full of feare , distraction , and inconstancie .

The Effects of these kinds of Thoughts are ,

At the best they interrupt the intention of the heart in the worshippe of God , and so hinder the worke of the Spirite in the power thereof , and depriue the conscience of much comfort of the same .

But if they bee in any sort giuen way vnto , they may proue occasions , of prophanesse in the heart , and secret Atheisme .

And also of hypocrisie , and carnall worshippe , yea if they be not speedily qualified & suppressed , they may bee occasions by t ckling the affections , and procuring consent thereto , to breake out into grosse euils , to the reproch of profession , and wounding of the conscience .

Nay doth it not fall out , that when as these vaine and wandring Thoughts accompanying vs in diuine worship , occasioned from our want of preparation thereto , and conscience therof to make vs more holy & carefull therein ; yet by these thoughts wee may oft times measure the worshippe of God , and so grow eyther to conceiue basely thereof , and thereby fall to plaine formality and customa●inesse therein ; or else , on the other side , conceiuing the worshippe of God to bee so heauenly , and our selues so carnall , and vnable to performe the same , through a scrupulous feare of defiling the same , and so making it vnprofitable vnto vs , we grow at length to this resolution , not to deale with such edge-tooles , lest wee not onely not profite , but rather may bee further confounded hereby . Is not this a tentation incident to many weake ones in the day of their desertions , when comfort should be ministred to them from the ordinances of God , That they belong not to them , they dare not presume to meddle with them , their hearts are so full of vanitie , ignorance , they haue so abused them hereby before , that now they canne looke for no better from them but a sauour of death , they may make the ordinances of God worse , but they are like to be little better by them , their harts are so choaked and forestalled with all abomination .

The Remedies hereof are .

1 An holy preparation to all duties .

1 By consideration of our inabilitie and vnworthinesse to performe them .

2 By meditation of the Maiestie and holinesse of God , to whom wee are to performe them .

3 By renuing our estates in Christ , by faith and repentance , in whom wee may performe them acceptably .

4 In the doing thereof we must especially looke to the intention of the heart : setling it in the presence of the great and allseeing God , and fixing it constantly vpon him alone .

3 Hereunto furthers constancie in keeping our times and occasions for holy duties because the neglect hereof prouokes the Lord to leaue vs to be buffeted with these wandring thoughts , that so we may be humbled in our failings , and be prouoked to more constancie .

4 Especially , be we carefull of the dueties of the Sabaoth , not so much to stand vpon the worke done , as vpon the binding of our thoughts and affections to prosecute the same more intirely , and this shall proue a gratious preseruatiue against such wandring thoughts all the weeke after .

5. And hereunto also shal serue very profitably the confining our thoughts , and affections in worldly occasions . That our conuersation therein be without discontent , couetousnesse , distrust , &c. for hereby wee shall be lesse pestered with vaine and carnall thoughts , when wee intend spirituall dueties .

And therefore labour wee here to prosecute our ciuill affaires , with heauenvly minds ; beginning them with prayer accompanying of them with subiection to Gods will , not measuring his goodnesse by them , or propounding absolutely successe in them . And so shall wee be lesse encombred with such thoughts in the worship of God .

And bee wee frequent in the meditation of heauenly things , draw wee our selues apart often into Gods presence , to haue priuate familiarity with his Holinesse ; that so wee may bee more ready and spirituall , when we come to set dueties .

Especially labour we daily to renue our Repentance dayly for all known sinnes , that so wee may more boldly appeare before the Lord in his worshippe , and may more freely and entirely conuerse with him therein : because sinne vnrepented of will bee sure to haunt and interrupt vs , when wee are about to doe most good , as to defile the same : so in the wise mercy of God , to prouoke vs to the clearing of the score , lest if we regard Iniquitie in our hearts , the Lord will not heare our Pray●rs , Psal. 66.18 . And therefore , as wee are to beginne al holy exercises with Confession , and deprecation for our sinnes , especially such particular , as lye vpon vs : that so they may not flye in our faces , when wee seeke the face of God in his worshippe : so if wee conclude all holy duties with confession of our faylings therein : especially of the vanity of our minde , and wandring of our affections , wee shall hereby be better stored with holy Thoughts , and affections therein , and lesse interrupted with the contrary .

To this end it is now fitt also , that we Make a Couenant with our outward man , with our eyes , eares & harts , that so in the worshippt of God they may not wander after vanities , and so let in such occasions a● may diuert and corrupt our serious meditations .

And yet take wee heere heede of Sathans Policie , that while wee labour the conformitie of our outward man , to the worshippe of God , we grow not curious or superstitious therein , tying our selues to such gestures of the body , which in priuate are indifferent ; or else more tampering vpon the one then the other namely the Inuention of the minde , lest this proue an occasion to draw the mind to the senses , and so to offer vp no better then a carnall worship and for the same , iustly to bee buffeted with such like imaginations .

And therefore as heere wee must be carefull in the worshippe of God to auoyde such vaine pompe and ceremonie , which may rather worke vpon the sense , then the heart , and so to affect it according to the outward obiects .

So also be wee wise , to keepe an holy conformitie with the Congregation , therein , lest difference of gestures cause distraction in the mind , and so oppresse it with vaine affection of singularity , scrupulosity , &c.

And therefore as it is vnseemely to pray when others sing , to stand when others kneele : because the publike actions must bee vniforme , as in the matter , so in the maner , or else wee deface the Communion pretented therein , and make a iarre in such a sweet consort , and thereby be giuen vp to manifold vaine and wandring thoughts ; so it is wisedome to submitte our selues , to the means vouchsafed , though happily wee might haue daintier foode else where , lest hereby we seeme to prescribe vnto the Lord , and discouer our pride and vnthankefulnes , and so be iustly left to such thoughts and extraordinary motions as may scourge vs for the same .

Lastly , wheras the Ordinances of God serued aswel to discouer corruption , as to healed the same : therefore howsoeuer in performance of holy duties , the vanities and aberrations of the heart may bee more discerned through Sathans malice , intending hereby to cast vs from the same : yet heere the comfort is , that what at the first discouers corruption , is also able to heale it : and therefore let vs waite vpon God therein , though wee bee more vile , assuring our selues , that when wee bee throughly humbled , we shall bee so farre healed , as that still wee shall loue the Lord that hath smitten vs , & trust in God thogh he kil vs :

The Triall of the Remedie : And therefore heere is the Tryall that these thoughts are in cure .

1 If in holy duties we more particularly discerne them .

2 An● so in regarde of them are confounded in respect of confidence in , the worke done as of our selues .

3 And yet in obedience to our God , shall still submit to his Ordinances .

4 Not so much measuring the worth and acceptance thereof by the present successe .

5 As still liuing by faith in the Sonne of God , perswading our selues , that our persons and seruices shall be accepted of our God .

6 And so in this assurance shall still draw neere vnto the throne of Grace , complaining vnto our God , of the vnrulinesse of our hearts , and labouring to approue the same in his presence , wayting vpon him for the accomplishment of his worke , and comforting our selues , that hee requires no more then hee giues , but will accept according to what wee haue , and not according to what wee haue not , still plying the Lord in his waies , and not being weary of well doing : vndoubtedly wee shall reape if wee faint not : and for the present shall not lose our labour .

Wee shall finde our heartes more humbled to meete the Lord , more plyable towards him , and so more familiar with him , & so by communion with our blessed God , more freedome from these vaine and wandring thoughts .

So that howsoeuer they may yet glaunce and start vp in our hearts , our hearts shall yet more rise against them , our cries against them more earnest , our affections more enlarged to our God in his worshippe . And so though wee do no other good , yet if wee can giue ouer with a sound iudging of our selues , wee shall not bee iudged of the Lord .

And so out of conscience of our vnworthinesse of any meanes , much lesse of that which wee finde our selues so much short vnto in inward conformitie : wee shall hereby grow more pure and sober in our iudgments concerning the Ordinances of God , not stumbling at such smaller supposed failings and corruptions therein , arising rather from our abuse , then the nature of it in it selfe , as if wee might not in regard thereof communicate therewith , nor lusting after quailes when wee haue plentie of Manna , as distasting the simplicitie and outward seeming basenesse therof , or measuring the same by the estimation and entertainement thereof in the world , as it is our corruption through desire of noueltie and change , to thinke others come better then our owne , because indeed we abuse our owne , and are not worthy of it : But wisely iudging of what is fittest for vs , because that may better fit others which is not so conuenient for vs , I speake of the manner , and also of the matter : yea all matter may not bee fit for all sorts , at al times : We shall be able to discerne between things that differ ; and so trying all things , shall yet hold that which is good : not refusing our meate , because others do abuse it : or it is not so well cooked : but in the conscience of our owne vnworthinesse , shall be thankefull for what wee haue , as knowing it shall bee sufficient till the Lord affoorde more , and he will require no more at our hands , then according to the measure which he giues : And so shall labour to be faithfull in a little , husbanding that well , which is committed vnto vs , and bringing forth fruites answerable thereunto : As hereby wee shall finde our minds : setled in obedience to our God ; so we shal finde a gratious returne of this our obedience , euen a quieting of the heart in what we doe ; and setling of our thoughts and affections more intirely thereupon , that so wee may reape more profite thereby , and be ready to giue vp our account with ioy and not with griefe . Surely when I doe remember what stumbling there hath bene in our churches at the matter & maner of our worship : some measuring it by the vessell , and so conceiting the corruption thereof : others , iudging it by the outward habite thereof , and so condemning it to be Antichristian : and so not to bee communicated with others censuring of it by it estimation & successe , which beeing not powerfull with the wisest , and multitude , is therefore reiected , because not many seeming wise nor noble , do embrace the same . Ioh. 7.48 . As this is vnto me is a plaine euidence of the truth and power thereof : so it is a sufficient satisfaction , not to stumble with these stumblers , but to hold the truth in sobriety and meekenesse . Especially when I consider a double effect of these stumblings . The one in those who being giuen vp by the Lord so to stumble , that they shall neuer recouer againe , haue therfore 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 beginni●g againe with Rebaptization , New constitutions : And ● 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 corruptions , in regard of the tendernesse of conscience , and happily being carryed through ignorance , with the faire shewes of such as haue gone out from 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 subiection to the light that shines among 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 perf●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 pe●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 ●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 con●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 protection to assist vs against these enemies of our soules and of his acceptance of our endeauors though yet wee cannot attaine .

1 And therefore as here is our triall that still we fight lawfully , though we receiue many a foyle .

2 So we are more humbled in the dayly sense of these thoughts challenging the imperfection of our obedience that so we may be still fitted to more grace , because God giueth grace to the humble and replenisheth the low vallies with his fulnesse .

3 And because Sathan and outward obiects doe most preuayle vpon vs in publicke worship : if now we shall grow more retired in the seruice of God , and shall more diligently exercise our selues in priuate duties of prayer , meditation &c finding more libertie and yet restraint of our thoughts thereto , more restraint from by matter , and more libertie of spirit in our communion with our God , this is a gratious triall that we haue got some ground of these wandring thoughts , that they shall lesse interrupt vs in all other publicke deuotions .

Lastly , if hereby we shall be more prouoked to hunger after our dissolution , encreasing our sighes and groanes to be rid of this body of sinne . This also is a liuely tryall that wee haue profited by this Remedy .

And the comfort is manifold , as shall bee plainely discouered in the conclusion of this Treatise .

Euen this in summe , that hereby we are both assured of the worke begun in this life , and also of the consummation thereof in the life to come .

And therefore wee must in patience possesse our hearts , and dayly cry , come Lord Iesus , come quickly .

Tentations , and Cases of Conscience ; concerning Thoughts and secret Imaginations .

These are eyther , 1 Concerning Thoughts in Generall . 2 Concerning good Thoughts . 3 Concerning euill Thoughts .

CHAP. XI . TENTATIONS Concerning Thoughts in generall .

Whereof , The first is , That as some thinke , Thoughts are free .

That is ,

THat they are eyther in the Nature of Indifferent things , neyther good nor euil in themselues ; but as they approued by consent , Iacob . 1.

Or else that they are in the Nature of those Impossibilities , Adrynata , Papist . those Noli me tangere , such as cannot bee ordered , in regard of their infinitenesse , varietie , and so they clayme a Priuiledg of inuincible libertie : because indeed they cannot bee subdued . Or else they are such sleight and small scapes , as that they carry their pasport and pardon with them , to be free from punishment , & so it is concluded , that because free from punishment , therefore free from evill .

That Thought is free , And it is inferred

1 Because the Law of man takes no hold thereof .

2 Because it is not possible to auoid these thoughts .

3 They come so sodenly and vnexpectedly , as that neyther reason sometime can bee giuen of them , and therefore no reason that account should bee giuen for them .

4 They doe no body any hurt , and therefore what euill is in them .

5 Is not th●s the Practise of Papists , to place the worth of the seruice , in the worke done , without the concurrence of the heart .

6 Is not this the common straine of the Ciuill honest man , and formall hypocrite , Isay . 29. ●6 euen to draw neere vnto God with his lippes , when his heart is farre from him : to make no bones of Thoughts , or inward corruption , onely to take care with the Harlot , to wipe the lips , with Pilate , to wash the hands with the Pharises to haue much babling , and little sense : in the ende to place Religion in the sense , and not in the heart , not for reformation of the inward man , but onely for conformity , and complement of the outward . And that to suite with his carnal ends , of pleasure , & profite . And is not the Lord iust to deale with him accordingly . Though hee giue him his desire , yet to send leanenesse into his soule , to rewarde him for the present with such as he measures , bodily comforts , for bodily seruice . As for the Inward man , the Thoughts , Affections , &c. These may runne Riot , because man sees them not ; can flesh and bloud order this ? and therefore they must haue their swing . Especially if it must be in the matter of pleasure : herein appeares the deceitfulnesse of the heart , that though it can restraine it Thoughts ( out of self loue and carnall wisedome ) for sorrow , &c. yet it giues the raines with greatest liberty to ioy and delights .

These are the colours and pretences that Thoughts are free .

But the true and inwarde grounds of this Atheisticall and damnable Delusion are ,

1 The Ignorance of the corruption of the heart ; which beeing naturally , and so necessarily full of all abominations continually , which as wee cannot auoyde , so we with all delight and greedinesse giue way hereunto : therefore wee conclude our Thoughts to bee free , because wee so freely and willingly giue way thereto .

Hereunto furthers the Ignorance of the Law of God : which beeing Spirituall and preuayling to the discerning of the Thoughts , and inmost secrets of the heart . We desite therefore to bee ignorant hereof ; that so we may not bee throughly humbled and conuinced thereby : and measuring onely the Lawe by the Letter thereof , as reaching onely to actuall euils , that are apparant vnto man : Wee therefore conclude a Liberty of our Thoughts , because the Law of God seems not to reach vnto them .

Adde wee hereunto , the Generall estimate of Religion in the World : which is not by the heart and thoughts ; because as none can , or may presume to discerne thereby , as being onely knowne to God : so , Few labour this Intentiue ordering of the Inwarde man , as beeing a businesse too laborious , and occasioning much distraction , in regard of the vnmeasurablenesse , and vncertainety of the heart : And therefore it being the ende of Religion ordinarily , to compasse the things of this life , as profite , pleasure , credite , &c. These being within the compasse of humane reach , and to bee procured from men by carnall means : Hereupon it followeth , that carnall professors , mistaking the true end of Religion , namely , to approue themselues vnto God , who sees in secret ; and standing onely vpon that which is approued of the World , and which may make themselus approued rhereof ; doe therefore vanish in bodily seruice & outward deuotions of lippe ▪ labour , by seruice , &c. Concluding hereby , that Thoughts are free , that for the sinne of the hart , it matters not , so they may approue● themselues for their present ends , to the partiall iudgement of men .

Hereunto furthers that vsuall effect which proceedeth from the neglect of the heart : that being hereby giuen vp to approoue our selues vnto men , we are also for the further satisfying of the world , giuen vp to eate of such things as please them ; to place religion not onely in the seruice of the body , but also to exercise religion for the satisfying of the lust of the flesh : whereby the light of conscience being extinguished and the heart so hardened , that it prooues insensible of inward euils : it becomes hereby , not onely a broker to any grosse iniquitie , and so opens a gappe to all licentiousnesse , but hereby also concludes , that thoughts are free , because it hath no touch or remorse of them .

And herein the Policie of Sathan is notorious : Who as by this meanes hee keepes them in desperate impenitency , so by plunging them hereby into all excesse of riot , as nourishing by this means that roote of bitternesse in their hearts : that God sees not , it bootes not to feare such Bugbeares : hee thereby leadeth them at his pleasure to make vp the measure of sin , that so they may bee ouertaken with vnauoydable vengeance .

Aboue all , the Iustice & wisedome of God is admirable herein , who purposing to take the wise in their own craftinesse , doth hereby most righteously accomplish the same ; euen by catching them in their owne delusion , that Thoughts are free . For , as hereby they regard not to know God , who ruleth in their hearts ; but do labour altogether to cast off this yoake from them ; so doth the righteous Lord giue them vp to their owne conceits : that by this conceited libertie of their Thoughts , they may be nourished in their damnable Ignorance , and denyall of his power and presence : and so being deceiued with the outward estimate and forme of Religion among men , they may worship the Creature , by aduancing their owne Fancies , aboue the Lord . And so are iustly giuen vp to a reprobate sense , euen to do those things which are not conuenient , being filled with all wickednesse and grosse impietie , and so ripening and fatting vp thereby themselues vnto the day of slaughter .

Lastly , if we consider the deceitfulnesse of the heart . This as it is in his greatest wisedome , enmitie against God , so it appeares in nothing , more then in this deceit of the libertie of Thoughts , is in nothing more deceiued then herein . For though by the light of Nature , it be conuinced that Thoughts are not free because they do either excuse for good , or accuse for euill : yet to the further deceiuing of it selfe herein , it most dangerously peruerteth the light of grace : which though it be a searcher of the thoghts and the iust conuincer of them : yet because withall it granteth some priuiledge to such as are in Christ . That if there bee a willing minde to some good , & not consenting to sinne , it shall not bee imputed vnto vs : hereupon , they falsely conclude that though they haue worlds of euill thoughts , yet they shall not bee imputed to them , because they doe not consent to and approoue the same : wherein their lies a double deceite : One , that they thinke their Thought to be free , because they are not imputed , whereas they may be sinfull though not imputed , nay in that they are not imputed , therefore they are sinfull . But the speciall Deceite is in their false collection & misiudging of their consent to euill Thoughts .

Differences betweene resistance of Conscience and the Will .

And that first , because they imagine that to be a resistance of the Will , which is but onely a conuiction and confusion of Conscience . These beeing the Differences betweene these two .

That Resistance of Will ariseth from a distinct knowledge of these euills , and that God , against whom they are committed : in whose goodnesse they apprehend the haynousnes of the thoughts , and so out of loue vnto his Maiesty , are grieued at them , and labour to subdue and reforme the same : whereas there may bee a reluctation of Conscience , from a confused knowledge of these euills , not so much , as they are in the heart , as that they breake out to dayly contagion in the outward man , as in the Eyes , Tongue , Hands : And that not so much out of loue vnto God , as our selues , for feare of shame , punishment , &c. not so much out of a holy desire to bee rid of them , that the Fountaine may bee purged , as only out of a purpose , to smother and conceale them , that so our outward credite may bee kept ; howsoeuer the heart lye open to the Lord , and bee hereby enflamed and hardned therein .

A second difference between the resistance of the will to euill and reluctation of the conscience , common to the naturalist and hypocrite is this , that there is onely a striving of the conscience against sinne , there vsually followes two things : either Policie to lay the conscience a sleepe againe by refusing the powerfull meanes , which may throughly captiuate the same , to the obedience of the truth , or else a subtiltie to bleare the conscience , and deceiue it with such carnall Rules , as may enueagle it thereby , to the conuincing of euill , and iustifying of the same ; or else , if the conscience bee so conuinced , that it cannot gainesay , then vsually followes despayre and fearefull issues thereof : whereas if the will bee truly renued by grace , as it abhors the euill whereunto it is enticed : so it vseth al gracious meanes to auoide the same ; and declineth whatsoeuer may ensnare it to the practise thereof .

A third Difference betweene a Conuinced Conscience , and a rectified Will is in the Effects thereof : That though in the wicked the Conscience , though it gainsay , yet is not able to forsake sinne , but vsually on eyther side , is the occasion to hasten the committing thereof ; because the more wee are restrayned , the more desperately wee rebell naturally against the Bridle : yea proues an occasion to fall into greater sinnes , eyther of presumption , if the conscience be layde asleepe ; or deceiued by false Rules ; or of Despay●e , if the conuiction cannot be auoyded : yet the rectified will , as it is assisted by grace to hate sinne , as sinne : so it is enabled thereby in the vse of holy means , either to decline the particular to which it is enticed : or if through violence of Tentation , or neglect of meane● , it be ouertaken therewith ; yet this proues a gratious meanes to preuent further euil● of Security , Pride , &c. & so sends vs vnto Christ , to bee renued in his righteousnesse .

These are the Differences betweene a gaine-saying conscience , and Resistance of the will .

A second deceit , whereby the carnall man is bewitched in this conceite of his vnwillingnesse to commit sinne , whereupon he builds this dreame , That his thoughts are free , because hee consents not vnto them : Is the mistaking and misiudging of his vnwillingnesse to commit euill : For besides the reluctation of Conscience incident to the Naturall man , there may bee also a kind of striuing i● the will and affections , common to the hypocrite , which is farre from that sanctified dislike of sin , & purpose of goodnesse . The difference hereof appeares in these things .

Differences betweene the Godly and wicked , in not willing to sinne .

First in the predominancie of these affections . The wicked though they haue some desire to leaue sinne , yet this is not their chiefe desire , but rather their prime and chiefe desire is to liue for euer therin either they know no other happinesse , or else they account this their chiefe happinesse to reuel securely therin wherein because they are interrupted by the conuiction of conscience , therefore as they doe in their carnall wisedome labour the suppressing and corrupting thereof , that so they may more securely wallow therein : so if the conscience lye sore vpon them , then doe they desire to leaue some sin , rather to procure peace to themselues , and more liberty to other euils , then in obedience to Gods will , to giue him the glory thereof .

They may happily be desirous to auoyde open and grosse euills : but for secret sinnes , they hugge them in their bosoms ; they may happily sticke at some sinnes which may hinder their owne present good , of profite , pleasure , &c ▪ but such as tend to dishonour God , or the hurt of their neighbour , these they make no bones of , they commit them with greedinesse : they may sticke at sin and be vnwilling to commit it , out of loue to themselues , because it may bring shame , punishment , &c. But not in conscience of obedience to the will of God ; not in desire to glorifie God . Either they make it enough to auoyde euill , as beeing a meanes to excuse them , from doing good , or else they may be vnwilling to some small euil , that so they may be excused in a greater mischief . This is once , their vnwillingnesse to euill ariseth not immediately and primarily from a sanctified heart , hating the same out of loue vnto God , but from carnall wisedome out of selfe loue and liking of sin : They like it simply and chiefely , as their darling and Idol ; and endeauour by all meanes to frollicke therein , onely their dislike ariseth from by respects ; and outward occasions .

The second Difference .

Thus as their vnwillingnes to euill , is not rooted primarily in the heart : so it quickly vanisheth and decayeth : eyther when the bridle is remoued , or contrary occasions are offered , as neglecting and reiecting with all wisedome , such meanes as may strengthen vs against sinne ; and embracing willingly whatsoeuer occasions may make way thereunto .

3. Diff. And hence proceedeth a 3. difference of this vnwillingnesse in the wicked , that as it is quickely cooled and quenched by any carnall fuell : so it is altogether fruitlesse in the maine . Either their vnwillingnesse to sin , may produce blockishnesse and barrennesse to good , as being fearefull and scrupulous in all , because each thing offers sinne vnto them : and so they dare not attempt or prosecute any good , lest euill may lie therein : or else their vnwillingnesse to euill may further the commiting thereof : if the Feare be remoued , by peruersenes of iudgement , that hindered the same : now they were more scrupulous then needed : now they may more boldly commit the same . It being the policy of Sathan to draw from one extreame to the other , and by one extreame to further the other . Thus is it with the vnregenerate in their vnwillingnesse to euils . But in the Saints it is otherwise . Their desire and purpose against sinne is not so much , that they may not do it , as that being freed from it , they may doe the contrary . Their chiefe desire is to glorifie God , and so out of that ground , they desire to leaue sinne , because it hinders Gods glory : and so out of this ground they are constant and wise in the vse of all holy meanes , to attaine their ends ; and so by Gods mercy do in some measure accomplish the same .

Furtherances hereunto are in many , that Thoughts are Free .

The ordinary manner of teaching in these dayes with some , is , either to preach altogether the Gospell and not the Law : & so to plaster ouer the wound before it be searched and lanced : whereby the sore being conceited to be whole before it be ripped vp before the heart and core thereof bee discerned and purged out : this prooues an occasion to flatter vs in the goodnesse of our hearts , that our Thoughts are free , because they are not captiuated by the word to the obedience of Christ . And hereunto furthers that other manner of Teaching , ordinary with som in these times ; which vsually makes onely to the tickling of the itching eare , with quaint phrases and entising discourses : as , if thereby they rather intended to magnifie themselues in the mindes of their hearers , then to abase them to the obedience of the word , rather to puffe them vp with conceite of what they are not , as a learned auditorie a people so wise as that rather they can iudge of their Teachers , then their Teachers could iudge them , so that the heart beeing now altogether neglected , and the eare and braine onely pleased : Is it any maruell , if the hart hereby be flattred with conceit of it own goodnes : if this conceit follow that Thoughts are free , because the Preacher aymes not at them .

The daunger of the Delusion is ,

1 It aduanceth the Power , yea the perfection of Nature . For if Thoughts be free ; then also all others that proceed therefrom , as words and Actions ; and so committeth Idolatry thereunto , setting it vp in the place of God : yea adoring it aboue all that is called God , and so conuinceth that roote of bitternes , namely , desperate Atheisme to raigne in the hearts of men .

2 Hereby it nourisheth security , and confidence in Nature , and so excludeth Grace , as if it were sufficient to happines , as if it were already possessed thereof , and so vtterly excludeth all pursuite , and hope of the happinesse of a better life ,

3 It also proues most effectuall to Depriue vs of all interest in Christ Iesus , who onely came to saue sinners ; and therfore if wee acknowledge not our sinnes , Gods promise belongs not to vs , that hee will forgiue vs , 1. Iohn . 1.8 . Ioh. 9.26.27 And so it becomes a most effectuall meanes to exclude from al hope of entertaining Christ , as producing a presumptuous power to limit and prescribe the Ordinances of God ; that they ought not to search the heart , and captiuate the Thoughts , and bring them to obedience , but that rather they serue onely as matters of Policie , with some to approue and maintaine ciuill honesty , and outward holinesse , for the attaining of worldly endes : and so vtterly excludeth Faith ; whereby the heart may bee conuinced , and so purified by Christ to the obedience thereof .

And so this proues an effectuall meanes to confound all inward pietie , and to set vp an Idoll of Ciuill and morall righteousnes in the hearts of men : and thereby becomes a powerfull meanes to giue the bridle not onely vnto all secret wickednesse , as not being apparant vnto men : but in the end also to all grosse wickednesse : because this beeing once granted that Thoughts are free , it will easily follow , that any thing is free , if we neede not care for the presence of God , in the heart , but that wee may thinke any thing though neuer so vile , wee shall in the end much lesse regard the presence of men , and so breake out into all open filthines .

And so the bridle being giuen to all grosse wickednesse , hereupon follows hardnes of heart , which beeing past feeling now commits sinne with greedinesse , and the hart being obdurate , that it conuinceth not for sinne : hereupon followes a reprobate sense to iustifie & approue any wickednes : and so this opens a gap to all presumptuous wickednesse : as if wee might now sinne freely , because our hearts do not accuse vs of our wayes , and so followes desperats impenitency , and reiection of the mercy of God , & so an heaping vppe of wrath against the day of wrath .

The Conquest hereof , that Thoughts are not Erce ,

Appeares first ,

By the commandement of GOD , which forbiddeth them , Exod. 10 , 10. And it is therefore sette in the last place , as the exposition and touchstone of all the other , which seeme to reach only to outward facts or motions with consent : shewing as the Apostle expoundes it , nay our Sauiour Christ himselfe , Math. 5. Rom. 7. That the Law is spirituall , extending to the very thought of the heart : and so expressing the power thereof , that it is of God , who searcheth the heart by it , 1. Cor. 14.25 . Heb. 4.12 . And therein also the vse thereof , which is to worke an vtter denyall of Nature , and to send vs daily vnto Christ , Gal. 3.27 . And also to trye the sinceritie of our obedience , whether it bee as well inwarde , and secret vnto God , as outward and apparant vnto men . And so to comfort vs , both against the Imputations of infirmitie : seeing in the Law of our Mind we cleaue vnto God with purpose of heart , but especially against imputation of hypocu●sae , in regard of outward fayling : seeing as Sathan knows not our thoghts , nay our selues know not in this respect our own soules : the●efore though wee doe fayle outwardly , and our hearts may smite vs for the same : yet the Lord knowes our hearts and thoughts , we can appeale vnto him , as Ezechias and Dauid did , in the sinceritie of our hearts , and though●s ; nay though our hearts should fayle vs , yet seeing the Lord is greater then our heart , and knowes who are his : therfore may we appeale from our ignorant and vnbeleeuing harts vnto our God who knowes that of , and in vs , which we cannot know , and so approues vs , as we are in his purpose , aboue what wee are in our selues , yea contrary to that we feele in our selues : doth gratiously accept vs . Oh what a comfort is this to a distressed soule , through : violence of tentation , or the roarings & dampes of the flesh , though he crie , yet hee thinkes God heares him not , because now he knowes not whether he prayes or no. Rom. 8.27 . or what he prayes . That now he is answered by the spirit . That hee that searcheth the heart , knoweth the meaning of the spirit : opposing Gods knowing of our prayers , to our not knowing of them , as if he should say : Let it not trouble thee , that thou perceiuest not that thou prayest , for though thou know not , yet God the searcher of thy heart , who is greater then thy heart , hee knoweth and approueth thy prayer : God sees that good , which we see not sometimes in our selues .

Thus doth the Nature and vse of the Commandement euince that our thoughts are not free , not allowing to thinke euill of the Prince . Eccl. 10.70 . no not of the meanest .

2 And so doth also the Nature and glory of the Lawgiuer euince the same .

Namely , The Lord our God ,

1 Who beeing a Spirite is therefore not onely to be worshipped with bodily seruice , but euen with the heart and al the powers and faculties thereof . Ioh. 4.24 . Euen with all the Minde , with all the Soule , with all the Heart and with all the Strength . Mark . 12.30 . Luk. 10.27 . Deut. 6.5 . Mat. 22. Pro. 23.26 .

2 Who hauing cre●ted and redeemed both body & soule , is therefore to be glorified both in soule and body , for they are his , 1. Cor. 6.20 . onely . Psal. 94.

3 Who searcheth the heart , and by the Spirit searcheth the hidden things thereof , and knoweth the thoughts long before . Psalm. 139.2 . Ier. 10.17 . 1. Cor. 2.10.11.12 . As being euery where . Ierem. 23.24 . And preseruing and vpholding of the minde in it thoughts . Act. 17.28 .

And therefore is to bee worshipped in the heart , as being the tryall of the sinceritie thereof . 1. Thes. 2.3.4 . Psal. 44.18.19 20.21 . Mat. 5. so Dauid . Psal. 119.168 . I haue kept thy precepts , that is constantly and sincerely , for all my wayes are before thee . Pro. 3.6 .

4 Who is also righteous and will not onely iudge vs according to our words or workes , but euen according to our euill thoughts , as beeing breaches of the tenth Commandement , and so breaking the whole . Iacob . 20.10 . Act. 1.22 . Eccl. 11.9 .

As iudging the worke by the heart . Esay 58. which indeede is the treasure both of good and bad . Luk , 6.45 , 46.

Thus witnesseth the Spirit , that the thoughts of the wicked are abomination to the Lord , Pro. 18.15.16 . Herein most odious , because hereby they take liberty to prophane his spirituall Nature , making a mocke and Idoll of him , as if hee knew not the thoughts , had no soueraignety ouer them .

A third argument to proue that thoughts are not free , is from the consideration of those to whom the Law●s giuen .

Namely , Mankinde , whom if wee consider generally : either in their first Estate .

1 As they are Creatures : are they not hereby generally at the deuotion of their creator , euen in soule as well as in body .

2 Are they not subiects to their all-seeing Lord in all things to doe him all spirituall homage .

3 Are they not fitted immediatly with that heauenly image , that so they may bee conformable to the inuisible God .

Secondly , if wee consider them particularly as they stand in the corrupt estate of Apostasie .

Are not all their thoughts and imaginations onely euill continually . Gen. 6.4 .

Is there any power in them so much as to thinke a good thought . 2. Cor. 3 5.

And are they not hereby lyable to the curse , for the breach of the spirituall Law , which requireth inward , and intire obedience in soule & body and spirit Deut. 4 Are they not hereby ●ed captiue vnder the law of sinne , they cannot choose but sinne , though they choose and entertayne the same with all greedinesse ? so farre it is that there thoughts are free to euill : that indeed they are only free to euill , they haue no libertie to any thing that is good . 1. Cor. 3.20 .

Thirdly , consider wee man in the estate of his recouery .

If wee obserue the means whereby this was acc●mplished , namely the sufferings of Christ , seeing he suffered as well in soule as in bodie , as this doth argue a generall taineture both of soule and body , so doth it imply are , stauration both of soule , aswell as the body , and a subiection therof with the body , to the obedience of C●rist , 2. Cor. 4.10 . And this shall the better appeare , if wee consider the worke it selfe , I meane the effectuall power of Christ in the restoring of nature , which is herein operatiue , that it makes it a Creature , so new , that olde things are passed away , wee are dead , and buried with Christ , and all things are become new . The very Spirite and quintessence of the mind , the most noble & inward part thereof renued ; which I take to bee the Thoughts . The affections ordered and changed from earthly to heauenly obiects . The vnderstanding illightned to conceyue the great mystery of godlines , the conscience purged and quieted from dead workes to serue the liuing God . Heb. 9. 10. The will altered , and enlarged to desire and prosecute the will of God . The whole man with all the outward members therof , giuen vp as weapons of righteousnesse , to serue the liuing God ; and all this out of the good Treasure of the renued mind and heart , transformed into the holy Image which it had lost , and conformed therby in all things to the glory of God : 2. Cor 5.16.17 . Rom. 12.2 . Col. 3 2. Rom. 7.7 . Heb. 10.21.22 Rom. 7.20.22 . Rom. 6.7 11.

Thus as wee are made partakers of the Diuine nature : so do we in nothing more resemble the simplicity and purity therof , in no. thing more do , we communicate therewith , then in our nimble and pure thoughts . By these , though wee be absent in body , yet wee canne bee present with-him , by these when the body lyes senselesse in the bedde ; yet we may solace our selus with God , and so indeede without this Ministery of holy Thoughts , wee could not performe that constant and continuall worship vnto our God , as may giue sound comfort of the sincerity thereof .

And hence it is , That the godly haue been so carefull of their Thoughts and and preparing of their harts ; That it is their Thoughts that they most complaine vpon . Rom. 7.21 . Their Thoughts it is that they are most comforted with . As God accepteth these aboue all other seruice , so aboue other , this seruice is most comfortable , as freest from hypocrisie , tediousnes and whatsoeuer other imputations .

4 Thus as in the creating of this new Worke , the Thoughts are as well ranged and brought in subiection as the outwarde man . So if at any time the worke hath been againe defaced by any grieuous sinne : The Lord hath taught vs to beginne the repairing thereof from the Thoughts , as Esay 1.16 . Esay 55.7 . Put away the euill of your Thoughts , sayth the Spirit : Let the wicked forsake his Thoughts , and let him returne vnto the Lord , Ier. 4.4 .

And so haue the Saintes practised accordingly , beginning with the search and tryall of their Thoughts and hearts , and so proceeded to confession & acknowldgement of their sinnes . Lam. 3.40.41.42 . Psalm. 4.5.6 .

But what doe wee speake of the Saints , and their practice for the condemnation of this conceipt , that Thought is free : may not this be proued euen from the light of Nature , and politie of the wicked themselues ? Do not their thoghts eyther accuse or excuse naturally , Rom. 2.15 . Haue not euen humane Lawes guided onely , and deriued from the diuine light of Nature , condemned Thoughts and purposes of euil , though the fact hath not beene performed , as in cases of T●eason . And dooth their reasons , because it is against so eminent a person , because others may bee terrified from imagining and contriuing the like ? Doe not these reasons , I say , condemne the euill of Thoughts , beeing commenced against the great God , infinitely aboue all earthlie Soueraignty , which meeteth with euil thoughts , to preuent worse euils .

Surely , if common reason doe awarde that the principall bee punished , at least equally with the Accessory , then must not euill thoughts scape the censure , seeing they are the Ringleaders , and firebrands to all sinne , all outward obiects and occasions could not hurt , but by the Thoughts : affecting and embracing the same .

Nay if the greater sinne , the greater punishment , than surely euill Thoughts being hereby , vsually made the greatest sinnes , because they are cherished and cloaked thereby , may certainely looke to bee beaten with more stripes .

Obserue wee yet further the practise of the wicked : su●ely if there were no other reason to condemne this position of liberty , then that accursed nature pleads for it : It were euen enough to condemne the same . For who will beleeue the theefe that hee is a true man : but if wee shall further consider the practise of the wicked , wee shall finde , that what they assume in opinion , they condemne in practise , being in nothing lesse free , then in their thoughts ; wherein yet they claime greatest liberty .

For what greater bondage and slauery can there bee , then by the rage and vnsatiaablenesse of the Thoughts to be hindered from rest , the sweet nurse of Nature , so great a blessings , that the Lord promiseth it onely to his beloued , that his sleeepe shall be sweete . Mich. 2.1 . Loe the wicked imagine mischiefe vpon their beds : and is it any maruayle if there bee a woe belonging to them ? not only in depriuing them for the present , of that sweet blessing of sleepe , but in preparing them to that euerlasting night in the life to come . And yet ( so strongly are they bewitched ) this to them is accounted the greatest libertie , they cannot sleepe , vnles they doe euill , their sleepe departs from them , vnlesse they cause some to fall Pro. 4.18.19 . If we could take a view of the restlesse and insatiable thoughts of the Aspyrer , and Vsurer , of the envious & cruell man , how he wastes his marrow , his time , his senses , &c. We might conclude , their thoughts to bee inflamed from hell , which nothing but hell , if that , shall satisfie . And what greater plague & tormtē can there be to a manthē to be stil thinking of that which he cannot haue ? Nay what greater bondage and torture can happen vnto men , then still to be thinking of that good , which he hath lost : shall not this be a part of his torments in hell , nay the very hell of hell it selfe . And yet this is euen the greatest libertie of the thoughts of the wicked ; herein they doe most applaude themselues . That either they can thinke of that they cannot haue , it does them good to imagine themselues rich to wish , to be great or else , they can thinke with great delight of their sinnes & pleasure past , it does their hearts good , to remember their trickes of youth . Is not this the best comfort to wicked ould age . And is not this a draught of the infernall cup , the dregs whereof they shall fully drinke vp hereafter ? Thus as the conceited libertie of carnall thoughts , is the greatest bondage therof : so if wee shall but obserue further the iustice of God , in confounding this wisedome of the flesh , to blesse it selfe in the libertie and vanitie of it thoughts , not onely by exercising the wicked with terrors in the day : so that the sound of feare is alwayes in his eares : But further also , visiting him with terrors in the night , with fearefull dreames , and strange apparitions to the further increase of his dayly terrors . And that euen in the midst of his iolity and securitie , what may bee the reason hereof , but his appalled and guiltie thoughts : presenting so many Instruments of vengeance as they apprehend varietie of obiects , as being bound by his guiltie thoughts to the expectation of vengeance , and sentenced thereby to the vndergoing thereof . Behold the issue of the libertie of the Thoughts : and conclude with me , this libertie to bee the greatest bondage .

At the best , say , that the minde should not be appalled with these terrors : say , that this conceite of the thoughts libertie , flattering in a formall and outside holinesse , & so deceiuing with some conformitie in outward behauiour , vpon presumption that we may think loosely , should hereupon breede security , and putting the euill day farre from vs . Is not this the next way to vnavoydable destruction . 1. Thess. 5.3 .

To conclude . As the Law , so the Prophets haue condemned euill thoughts . Pro. 12.20 . It is an argument of deceite to imagine euill , Ecclo . 4.8 . hee that deuiseth to doe euill shall be called a mischieuous person . Es. 29.16 . & 57.11 . Ez. 11.2 . Ie 18.18 . and 48.2 . Os. 7.15 . Psal. 94.11 . and 119.118.3 Zeph. 7. Mich. 2.1 .

Lastly , that Thoughts are not free , appeares out of the Gospell .

1 For our Sauiour Christ reproues the Iewes and his Disciples for their euill thoughts . Math. 9.4 . Math. 16.7 . Mar. 8.17 .

2 Sheweth that from the heart proceed euill thoughts adulteries , fornications , and murthers . Mark . 7.21 .

3 Accepteth of the thoghts and purposes , and his Saints that they fayle in Act , and so on the contrary , condemneth the thoughts of the wicked .

4 Sheweth that men are iudges of their owne euill thoughts . Iacob . 24.

5 And seeing the spirite doth ascribe vnto loue , the bond of perfection , that it thinketh not euil : what doth it else hereby but condemne euill thoughts ? 1. Cor. 13.5 .

6 Are not the thoughts of the Idiot conuinced by the power of the word . 1. Cor. 14.25 . therefore they are sinne .

7 The spirit reproueth the world of sinne , but what the spirit reproueth is sinne : The spirit reproueth the thoughts : Therefore they are sinne , Ioh. 16.

8 Can any clean thing come foorth of that which is vncleane : the fountaine of our thoughts is vncleane : therefore that which flowes there from . Iob. 14.5.6 .

9 And seeing inquisition shall be made for our thoughts , seeing God shall iudge the thoughts of our owne hearts , by his word . Therefore certainely they a e euill and abominable before the Lord .

10 Lastly , those manifold absurdities which doe ensue vpon this conceit , are plaine euidences that thoghts are not free . As , that Gods gouernment in the heart is denyed , and so God who is a spirit renounced .

The right Nature and vse of the Law abolished , as being spiritual and reaching to the thoughts .

The fall of man disclaymed .

The combate betweene the flesh and Spirit denyed . &c. Ro. 7.

Answer to the Reasons .

And therefore though the Law of man punish not all , but only such as tend to the preseruation of gouernment yet this rather argueth that mans Law is partiall and defectiue , than that our thoghts are exempted therefrom . Nay , seeing the Law of man pretends it descent from the law of God , and subordination thereunto , therefore , seeing the Law of God reacheth to the thoughts , therefore either the law of man must also extend thereunto , or else it comes short of that perfection which is in the Law of God . But if wee obserue the iudiciall proceedings euen of mans law , wee shall find , that it chalengeth some soueraintie ouer the thoghts : In that it not only by oaths requires an answer to what may bee demanded for the clearing of the truth , where as by a consequent the thoughts and purposes of euill , may be often scanned , as seruing either to aggrauate the fact , or to diminish the same , but as in case of treason , so also in many other , meeteth as well with the thoughts of euill , as the actions thereof . Howsoeuer , let God be true and euery man a lyar . Let it bee the glory of Gods Law , to bee spirituall , reaching to the inmost thoughts to procure sinceritie . And let it be the humiliation of mans law , that while it onely or principally binds the outward man , it may proue hereby in some an occasion of hypocrisie : And yet if we shall obserue , that euen the law of man bindes the conscience , in it subordination to the law of God , euen in all things that are commanded thereby : doth it not hereby also chalenge some power ouer the mind , and thoughts , according to which the conscience is enformed & so tied . And therfore as it is an argument of sinceritie , euen wherein it bindes man therein , not of fashion , or custome , but euen of conscience to submit thereto : so let it be the glory and priuiledge of sinceritie , to obey God aboue man : to make conscience of thoughts which the law of man doth not reach vnto yea making conscience of all things , agreeable to the will of God .

Answere to the second .

Iustifying the Lord , euen to the confusion of it selfe , That though it cannot auoyde euill thoughts : yet herein not to sit down , and giue way vnto them , as if it were bootelesse and impossible : but seeing , through God , wee are able to doe all things , and we are the souldiers of Christ , and therefore must dayly fight against our sinnefull lusts , shall wee not then endeavor , what we cannot , seeing the Lorde accepts our purposes , and will crown his own worke with a gracious ordering & holy curbing of our rebellious thoughts , that they shall rather be spurres to well doing , then quench the spirite of God :

Answer to the ●hird .

And therefore , in regarde of their suddennesse , and vnseasonable importunitie , howsoeuer no reason can bee giuen of them : yet as herein they are condemned by the law , because they are exorbitant and reasonlesse : so the wise heart will not fayle to nippe them as hee can single them out , or in generall to be humbled for their corruption , and exorbitancie , that so he may not bee iudged of the Lord for them .

Answer to the fourth .

And that because , though they seeme to hurt none : yet are they aberrations of the law from God , they are the greatest galls to an holy heart , that would shine intirely solace it selfe in it God . And they hurt also others many wayes , as hindering vs from doing that good vnto them , which wee ought , and prouoking to many euils of Anger , couetousnes , murther , slander , &c. to the endangering of the lifes good name , yea the soule of our brother .

Yea in that they generally hinder the doing of much good , and indeede are the grounds of all euill , are they not therefore more especially to bee iudged , and reformed .

Answere to the fifth .

As for Po●ish resting in bodily seruice●● not so much as requiring t●e heart , much lesse ordering the Thoughts thereof : Let this bee their glory , that reioyce in the Flesh ; and haue their reward in this life : yea let this bee their shame , that whereas they stand onely vpon making cleane the outside of the Platter , not regarding the inward man : Are they not iustly cofounded in their fayre shew in the Flesh : giuing libertie thereto with all greedinesse , while they seeme to haue it in no estimation , and abolishing all order and gouernment amongst men , while they seeme especially to aduance the same , while they vndertake the protection thereof . Is not the Lord iust to take these fooles in their craftinesse , that while they stand onely vpon complement and formality , vpon conformity of the outward man , they breake out to all desperate wickednesse , for the rooting out of mankind , and desolation of Gouernement .

The like may wee answere to the ciuill honest man , and formall 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 thoughts●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 though●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 argument , 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 dangerous 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 maintenance 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 deliuerance 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 vsu●ay fitted by Sathan with high thoughts and misticall imaginations , to their further infatuating and deceiuing ; as fancying hereby strange errors & monstrous 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 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 Natu●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 distemper , keep vs stil in soundnes 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 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 , when no fruites of life abide therein .

● 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 , concerning 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 r●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 confort 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 tentati●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 committed 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 this rule wee may further determine of the vprightnesse of our harts in our general course , by our very thoughts . Namely , by the entertainment , or disclaiming of them .

But still it wil be replyed , that we cannot iudge of our selues by our thoughts , because wee cannot discerne them .

2 Therefore we must answer hereunto by a distinction of our thoughts : That if we consider our thoughts in generall of all sorts : as it is impossible to discerne them , so it is not necessarie for this tryall , because this onely belongeth vnto God , so to search the heart , and discern this infinite varietie of the thoughts thereof : and our God will require no more at our hands then what he giues , namely , so farre to discerne our harts , as we may approue our selues vnto him , which wee shall doe .

If we labour to keepe an holy order in our thoughts , that they may intend what we are imployed in .

And endeauour to diminish the multitude and distraction of them by watching against euill thoughts , & reiecting them , and cherishing the good , by exercising the generall callings with more constancy and humilitie , and our ciuill callings , with more heauenly minds , doing all things as in Gods presence to his glory . Of which particularly before .

And lastly , if we doe not wilfully giue way to our euill thoughts , as if they were free , or seeke to rebell against the good , reclayming vs from euills , but wisely labour to obserue the checkes of conscience snubbing for euill , and so to preuent consent and act of sinne , and so conscionably entertain all good and holy motions by prayer and diligent actuating thereof . Which if we doe we shall haue comfort of sinceritie , that so farre as wee know , we labour to preserue this holy gouernment . And what wee know not , shall not be required of vs . And aboue all , herein is our comfort , that as though we know nothing by our selues , yet therein we are not iustified . 1 Cor. 4.4.5 . So hereby we are cast vpon the meer mercy of God in Christ , for the acceptance of our persons , aboue all our owne worth , or knowledge of our selues .

CHAP. XIIII . Cases of conscience to be resolued herein . Is ,

WHether it be an argument of vnsanctified thoghts that we thinke more and oftner of earthly then heauenly things .

The resolution hereof

Consists in a wise distinction of our thoughts .

Whereof some are iniected by Sathan , and made our owne by liking and entertaining of them .

Others arise from the corruption of nature , not thorowly purged .

Hence ariseth this conclusion .

That if wee consider and conioyne all these sorts together , both what are iniected by Sathan , and what arise from our owne corruption , it may not be denyed , but that our thoughts are generally more euill then good , more vpon worldly then heauenly things .

And yet it doth not follow , that therefore they are vnsanctified altogether : seeing the tryall of sanctification consists not in the multitude of our thoughts either way inclined . ( For so both good and euill thoughts are sinfull . ) But the triall ariseth from the diuers entertainement of them . That though as they arise in our hearts they are euill without consent , and so though iniected by Sathan , yet cannot possibly bee so seuered from corruption , but by some mixture therewith , they will proue also euill : yet if wee shall dislike of them , and by prayer humble our selues before the Lord , to the quashing of them , and make them occasions to prouoke vs to heauenly motions , especially such as are contrary thereunto : this is an vndoubted argument that though they be euil , yet they are sanctified vnto vs , Rom 7.20.21 .

For as good motions reiected , are thereby to vs vnsanctified : so also euen euill Thoughts repelled , and resisted may bee sanctified : because the Triall of sanctification , is not from the motions themselues , or their obiects : but from the power of the Regenerate Will , eyther entertayning the good , or reiecting the euil , & so an euill thought beeing subdued , or rectified may proue good , & occasion more good , & a good thought , being neglected & peruerted , may be euill , and an occasion also of much more euill .

The satisfaction hereof consists in this consideration : That as al our thoughtes are naturally euill , so euen in the state of grace , without maruellous preparation and watchfulnesse , euill thoughts will eyther goe along with , or else beginne our best actions , though we set vpon duties , which in themselues are good , yet vsually we beginne with vnprepared or vnsanctified thoughts , as not out of the intentions of the heart , not as in Gods presence , not to his glory , but carelesly as in the sight of men ; receyuing the word , as the word of man : praying as to man , and carnally , for vaine glory , and by respectes , so that indeede ordinarily our best thoughts in Gods seruice , are not onely not good , in these respects , but are sufficient to chalenge the whole action of hypocrisie .

And therefore here the tryall is not so much , how wee beginne , for corruption likely will bee sure to share herein , and so to serue it selfe rather then God : but let vs consider , how we go on , how corruption is mastred , and grace preuayles , holy thoughtes grow more frequent and seasonable , enliuing the busines , nay principally , consider wee how wee make an end , rather being humbled for the interruption and exorbitancy of our thoughts , and so acknowledging our selues to bee vnprofitable seruants , then any whit standing vpon the worth of what wee haue done , or can doe : for thus shall wee giue God the glory of his mercy , in crowning his owne worke , and so interessing our selues in Christ , shall bee accepted in him aboue any worth in our selues , and so enabled by him to further constancy in well doing .

And so , though we haue more time giuen for worldly occasions , and therefore may imagine that wee now haue abilitie to let loose our thoughts vpon them : yet seeing no creature of God is good , vnlesse it be sanctified by the Word and Prayer , therefore the holy heart labours to make all thinges pure and holy thereto , by sanctifying the same . Hence it followeth , that a wise Christian labours to bee a Law vnto himselfe , euen in his outward libertie , vsing the world , as if hee vsed it not , and though his minde may be imployed in worldly occasions , yet it is not set vpon them : Neyther doth hee beginne them with carnall occasions but in obedience to Gods wil , and desire to glorifie him therein , as to lay vp a good foundation thereby against the life to come . 1. Tim. 16.19 . And so hee goeth forwarde therein with spirituall affections : as to fitte himselfe to his generall calling , and benefite the Church of God : And so he concludeth them with holy Thoughts of praising God , abasing of himselfe , casting his care vpon God , and resigning himselfe to his blessed will , not being carefull in any thing , as distrusting the prouidence of his God , but making still his requests manifest vnto his God , who will neuer fayle & forsake his children . And so hath his ●●nuersation in heauen , tho●●h hee liues in the world , ●●cause hee fashions not himselfe 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 from 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 occasions 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 from complexion 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 complexion 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 Communion 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 , the●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 t● 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 euen 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 euil● committed , or to put vs in minde of some good ●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 of God , & so we shal by Gods mercy make good aduantage of them .

So that though wee may not expect ordinarilie any such extraordinary Reuelation by dreames ; yet if it please God ( as who can restraine his power and goodnesse herein , to acquaint vs hereby with some occasions to come , which may tend to our owne , and the generall good , wee may so farre stand vpon these , as to vse ordinarie means , by Prayer , the Word , and the like , for the preparing of vs to the issue : and so no doubt it may proue comfortable to vs howsoeuer . Wherin as we may behold the mercy of God in teaching vs this by dreames in the night : So may wee haue hence a liuely euidence of our sincerity , euen by the holie temper and motion of our minds in the night : and so are directed to walke honestly in the day , that so our mindes may become pure and holy in the night : making a Couenant with our eyes and other senses , that so the mind may bee lesse troubled w●th the representation thereof in the night .

And labouring especially to make euen with our God dayly by repentance , That so our sleepe may bee more comfortable , and our thoughtes peaceable , and holy .

Especially make wee vse of such dreames as arise from the execution of generall callings , as when we dreame that we preach , pray , aduize , grieue for sin : as not beeing without the motion of Gods spirit , to confirme vs therein , or to humble vs in the neglect therof , or to trie the sincerity of the same ; and so to enable vs the better therevnto . It being apparant that euen in the night our affections haue , and may be more powerful in holy duties than sometimes in the day .

Conclusion of the whole , WHEREIN Of the seuerall Vses of this Doctrine of Thoughts .

As first ,

To conuince the Hypocrisie and the Atheisme , and prophanesse of the times .

2 To confirme the weake Christian in the truth of his calling .

And also ,

To rayse him vp in all such outward faylings , and inward faintings of the Spirit , which doe arise from the same .

CHAP. XVI . OF THE VSES of this Treatise ,

1 IT serues for reproofe . And that 1. of the Atheist , which sayth in his heart , There is no God , seeing his thoughts doe eyther accuse him , or excuse him .

2 It condemnes all conceit of Nature abilitie , and Free-will to goodnesse . For if there must be a rect●fying of the Thoughts , then surely they are defectiue and degenerate from what they should be : and so , if the Thoughtes , then much more the wordes and actions , which issue from the same .

3 It conuinceth all Popish Religion , to be no better then Atheisme , and a meere Idoll , seeing it whole current consists in bodily seruice , not so much , as requiring knowledge in the heart , much lesse Faith to subdue the Imaginations thereof to the obedience of Christ .

4 It confoundeth all Hypocrisie and carnal worshippe whatsoeuer , since it is not the outward man , but the heart and Thoughts , which God respects , not what wee doe , but what wee meane , and how wee do it .

5 It condemneth all Epicures and Sadduces , that deny the Immortality of the Soule : For as this infinite variety of Thoughts & imaginations euen when the body is most bound and senselesse of any operation , doth plainly euidence it to be a different thing from the body : so it also proues it to be immortall and diuine , as being of a spirituall nature , expressed by this sudden and swift motion of such various and infinite thoughts : And so not ending with the bodie , as being actiue without the vse of it , as exercising such actions in the body , which extend to the compasse of another life , namely , accusing and excusing for sinne , which is a plain euidence of this day of iudgement , and so of the immortalitie of the soule .

6 The very consideration of the Nature of thoughts argues them not to be Free , that is , such as are not sinfull such as we may iustifie .

For seeing they proceede actually from vs , therefore they are corrupted .

Seeing they are sodaine & exorbitant without present cause and deliberation , therefore they are sinfull , because all good is from fit means from deliberation , from knowledge , from direction , allowing and commanding the same .

Seeing they are contrary to themselues ; therefore they are euill , seeing it is the nature of goodnesse to build vp , not to destroy it selfe .

Nay , seeing when we are about to doe good , euill is present , that is , our thoughts will rise vppe to hinder the same , this is a plain euidence that they are euill . Rom. 7.10.20 .

8 It confoundeth all those excuses and pretences for sinne , which are ordinary among men , naturally to lay the blame vpon Sathan , he enticed them vpon the world , as if it were so poyson some and contagious , that wee could not deale with it , but we must bee defiled . yea , sometimes vpon God himself , as if he compelled vs to euill . Seeing the trueth is , our corrupt nature is the ground and fountaine of all euill , our very thoughts , the first motions thereof are onely euill continually , yea these are occasions and enticers of Sathan and the world to further sinne , yea these as a filthy breath poyson the ayre , the world , and all that is about them , and so the creatures being subiect to vanitie by our sinne , proue occasions by diuine iustice to further the consent and act thereof , as ministring such matter vnto vs as may tickle the sense , and allure the will to consent and giue oportunitie and meanes to act the same .

9 This condemneth their conceit and delusion that teach abstinency from mariage , and the different vse of meates , as if some were euill , some good , as if that which entred into man did defile him . Where as indeed it is that onely which proceedes out of man , namely his euill thoughts and imaginations : which as they are polluted themselues so as a filthie leprosie they defile all other things , and so to the impure all things are impure , in that their consciences are defiled . 1. Thes. 15. where as indeede all things by creation were good , and by a sanctified vse may be made good vnto vs . 1. Tim. 4.5 . onely they become euill by our corruption and abuse of them .

10 This also reproueth the ricenesse and superstition , who vpon a conceit of pollution by the euils of others , doe either most presumptuously fancy such a state of a visible Church which may be with out all corruption and imperfection , both in regard of it outward forme , as also in respect of the particular members , and the●●fore separate from all Churches and so indeede must goe out of the world to find such a perfect modell and temper of communion . 1. Cor. 5. as pretending them to be polluted & so necessarily defiling and polluting all that communicate with them : whereas indeed neither can such a congregation bee found in this life , neither doth a visible militant church require such perfection , because this belongs onely to the triumphant Church : It is not the euill of others which can defile me : so I consent not and approue 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 doctrine 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 , when 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 , challengeth 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 pollution arising from an erronious and peruerted iudgement .

That so we may labour to moderate our thoughts with meekenesse and sobrietie , & thereby preserue our peace with God , and so maintaine the vnitie and peace of the Churches .

9 And so wee may be satisfied in the ground of all those trecheries and practises of Antichrist and his Locusts against the Magistrate and Church of God . Namely , that it hath beene no other then the insolency of the heart , and deceitfulnesse of the thoughts and imaginations thereof : Intending that inwardly , whereof it carries a contrary semblance , pretending obedience , when it plots all desperate mischiefe : and carrying all things in a mysterie , that so it may deceiue it selfe & others : wheras if it purposes and intentions were apparant , it could lesse deceiue others , & might hope to bee freed from deceit it selfe .

10 By the consideration of the quality of our thoghts and power thereof : wee are confirmed in the limited power of Sathan : who though hee know much , and labours to diue into our hearts by his sodaine and violent tentations , that hee may make vs beleeue that he knowes and rules in them : yet both the manner of his tentations argueth that hee knowes them not , because they are sodaine and violent , seeking to oppresse and take our hearts at vnawares ; and so to abuse them with false conceits of themselues , whereas the thoughts of the naturall hart are free and voluntarie , such as wherein we take pleasure : yea though they be contrary to natures happinesse : wheras Sathans iniections are not without some terror to the flesh , and so with confusion of the happines thereof .

And especially the qualitie and operation of the thoughts , being so infinite and contrary , and that as it were in an instant , do argue plainely that there is an infinite power that doth enliue and actuate them , that Sathans power is limited not to rule them at his pleasure . In that wee finde by Gods mercie a resistance of these thoughts , by the grace of God in vs , and so a gratious victorie ouer them .

Whereby , as wee haue a sure pledge , that the Lord ruleth in our hearts , and hath taken them into his sole & soueraigne protection ▪ so may wee bee hereby confirmed in the limited power of Sathan , that he can know no more of our hearts , then shal make for his further confusion , howsoeuer hee would make vs beleeue , that hee knowes so much of them , as may serue for confusion . Whereas all that he knowes , is but by probable coniecture , & the outward effects : which may bee wrought by him , contrary to the purpose of the heart , or by the abused motion of the heart through his obscuring and disenabling thereof , that either it cannot vse the true light wherewith it is enformed , or else by his false light is deceiued , to misiudge thereof .

11 This doctrine of thoughts , as it is a plaine confusion of all happinesse in this life , seeing our euill and vnruly thoughts are sufficient , to confound not onely all that happinesse which is placed in earthly things , because our thoughts cannot be satisfied therewith , and so are much confounded with the disappointment thereof : but euen to confound all that happinesse which wee may place in heauenly things , as being confounded therin by the shortnesse of our thoghts not able to conceiue the same , as it is in it selfe , or by the rebellion of our thoghts , conuincing our vnfitnesse thereof : So it proues hereby a powerfull meanes to prouoke vs to hunger after the life to come , and to hasten forward vnto the same , that so we may be freed from such noysome guests , that wee may more spiritually serue our God , that wee may haue more intire familiaritie and societie with him : that our hearts may bee satisfied with their proper obiect . Quia fecisti nos ad te , ideo inquietum est cor nostrum donec perueniat ad te . Augustin .

Lastly , hereby wee may bee enformed in the true grounds of all such deceites as fall out in Religion , yea in all our ciuill affayres . Which is onely the deceitfulnesse of our hearts & imaginations , either conceiting vs , what wee are not , and so seeming somewhat , where we are nothing , wee deceiue our selues in our imaginations . Gal. 6.3 .

Or else conceiting happines , where indeed it is not , and so leading vs to destruction in steed of saluation .

Or else abusing vs with good thoughts and purposes , when we meane and do the contrary .

Or else excusing any vile and grosse wickednesse vpon the vaine conceite of our Thoughts and purposes , not meaning● , not intending the same .

A third Generall Vse of this Doctrine is for Triall , and that many wayes .

1 Of our sound Conuersion .

That if wee make conscience of our thoughts , and labour to order and keepe them in subiection : This is a Rule to trye our sinceritie by .

2 If wee are more troubled with the euill of our Thoughts and priuie corruptions , which are apparant to God then with our outward faylings , that are discernable of men ; this also is a gracious Triall of the sincerity of our hearts .

3 That if wee are more carefull to doe God seruice in secret then openly , because here wee approue the vprightnesse of our hearts before him , and giue him the honor of the searching of our heartes , this also argueth the sincerity of our Thoughts , and so of the whole man .

4 If seeing our renued hearts are more large , and readie to good , then our outward man can , bee in regard of such manifold lets from without , that doe hinder the execution of our endeauours and purposes ; therefore , wee Endeauour still more then wee can doe , & thogh we are hindred in the action , yet approue what we should doe , and are more earnest in prosecuting the same : This also is an euidence of inwarde sinceritie .

5 Whereas the heart by the light of grace , as it discerneth what it should doe , and is made ready to doe the same ; yet withall by the same light , it more sensibly discerneth it in ward rebellion and faylings , as beeing but in part regenerate : Therefore , if now , Howsoeuer the outward action may passe currant with men , and the heart also in respect of the truth of it purpose therein , may haue some comfort of it acceptance with God , especially in that the person is accepted in Christ : yet in regard of the conscience of the Imperfection , and rebellion of the heart in the doing of good , of it pride and selfe loue in the ouerualuing thereof , we cannot discern our faylings when wee doe our best , and so in steade of expecting prayse or merit for the same , shall iudge our selues to haue deserued no better then shame & confusion : as hereby wee shal iustifie the Holines of our God , who requires perfection of vs : so now we shall also iustifie our selues , as being desirous to be found in Christ , not hauing our owne righteousnesse : as now forgetting what is behinde , and hastening to what is before , that so beeing enabled still by the vertue of our Lord Iesus , wee may in him grow vp to perfection .

6 Whereas the renued heart , though it endeauour to serue God in vprightnesse , yet being but partly renued , is thereby subiect not onely to le ts from within , but also in regard thereof , is an occasion to make al outward obiects hinderances also therunto : If therefore , we shall now keepe a watch ouer our hearts and thought , labouring to gouerne them by the Word , and dayly confine them to the righteous law of God : and so withall shall bee sober and careful in the vse of outward meanes which are the obiects of euill thoughts , and fuell thercto , not vsing our liberty as an occasion to the flesh , but refrayning our selues , as weined children from the baytes of the world , not doing all what wee may , nor being bolde with whatsoeuer is in our power , but beeing Lawes vnto our selues , shall doe all things to edification , and vse all thinges to the glory of God : being contented with our Estates , and abstaining as strangers f●om these varieties of earthly things , which are rather giuen vs for the triall of our power , in abstaining from their excesse , and subduing our harts from the desire of them , then that we should take our fill of them , because hereby they become occasions to pester the heart with innumerable lusts : Thus if we shall behaue our selues in the vse of our Christian libertie , it is a plaine euidence of our rectified harts of our thoughts sanctified .

7 Whereas it is the propertie of cleane beasts to chew the cud end ruminate on what they receiue , so it is an vndoubted euidence of the purifying of the heart , if wee ruminate & consider of our thoughts and motions whether to good or euill . For , if they be euill , hereby we take notice of them , and so discerning the qualitie of them , by the word , are hereby humbled and confounded by them , in regard of any perfection that wee haue attained , and so by this means either preuent the consent and act of sin , or else breake the force of it : though it bee commited , that so it may lesse discourage vs , and abide shorter time with vs .

But if they bee good , by this ruminating of them , wee discerne of their nature , and fitnesse for our present vse : and so approuing of them accordingly , are enabled to take the oportunitie to put them in practise , whiles hereby wee shut out contrary tentations , in that the heart thus dwels vpon them , and so beeing faithfull in a little , wee stirre vp the spirit to assist vs in the execution of them .

And if by violence of tentation , wee may happily bee preuented of putting them in practise , yet herby we know they are sanctified , because they are not now sodaine motions which may bee in the wicked , but deliberate and setled purposes to doe the will of God , and so shall bee accepted in stead of the deede .

Thus may our Thoughts euidence the truth of our conuersion .

Tryall of Encrease .

And so hereby wee haue a notable Tryall of our growth & encrease in grace : For as our heartes are lesse pestered with worldly and carnail Thoughtes , as they are more replenished with heauenly meditations , so haue wee gotten a greater hand ouer corruption ; so haue we a more plentifull encrease of the grace of God :

2 As good Meditations and Thoughts doe more abide with vs , and are more affected and delighted of vs , are more powerfull to enable vs to holy actions , so doth the grace of God encrease in vs .

3 And on the contrary , the more we are sensible of euill Thoughts , the more they are irkesome and grieuous vnto vs : the sooner wee can reiect them , and turn them to contrary motions : And yet are made more warie and wate●f●ll by them , to auoyde outwarde occasions , and baites to sin : so the more hath the death of Christ preuayled in vs , to the crucifying of the olde man , the more hereby wee drawe neere to the life of glorie .

A third Rule of Triall , by this doctrine of thoughts is in respect of the Part vnregenerate , & so of such effects as proceede from the same .

As first , Faylings in we doing , occasions these Tentations , that it is not in truth , that God who is perfect , and hates iniquitie , will not accept it .

For the conquest wherof this Doctrine of thoughts yeeldes gracious supplie .

As that 1. seeing the truth of well doing , is to be measured by the purpose of the heart intending it , and not by the act thereof , which may bee hindered by many occasions :

And indeede it is not needefull that it should bee so perfect , as to be without blemish : for then we should not neede a Sauiour , wee should haue our heauen in this life , wee had no interest in the merite of Christ : therfore seeing the Lord loueth truth in the inward ma● , & accepteth the willing mind , aboue what wee can doe , as requiring no more then hee giues , and shewing his power in our weakenesse , that hee may haue the onely glory of all his mercies : it followeth necessarily that there may bee truth in what wee doe , though there bee not perfection : and this is an euidence of the truth thereof , because our heartes doe endeauour and approue the same , as beeing purified by Faith in Iesus Christ , in whom wee truely and vprightly desire to please our God in all things .

2 And if there bee truth in what wee doe , our hearts bearing vs witnesse of our vnperfect endeauour : wee neede not feare the acceptance thereof , seeing as the Lord accepts vs aboue the worth of what wee doe , or can doe in the merite of his Sonne : so in him , he accepts the willing minde , not imputing outward faylings vnto vs .

This Doctrine of our thoughts is a sound Tryall of our sinceritie euen in our decayes , in such measure of grace , or present power of it , which formerly we haue enioyed : For though the Saints may leaue their first loue & decay in some measure or vse of grace , which formerly they haue had : yet if their thoughts acknowledge and approue of such a former measure to bee better then what they now find .

2 And withall iudge them in their present decayes , and leade them to the meanes whereby they may recouer , and giue them not ouer , till they haue wrought a denyall in themselues , that they may bee sound in Christ . This is a sounde euidence , that their decaies are not desperate , nay this is a comfor-fortable token that they shall recouer againe .

3 This also proues a liuely triall of an other effect of the vnregenerat part , namely , falling into grosse euils : For though the Saints haue and may fall into many grosse euills : yet if our thoughts haue risen and strouen against the Motion of them , so that vnwillingly we haue beene drawne thereto , and in the committing of them doe gaine-say and dislike of them .

Especially , when they are committed , doe smite vs for them , and giue not ouer till the heart bee broken with godly sorrow ; and so bring foorth speedy and vnfained repentance : This is a plaine euidence of the vprightnes of the heart ; This is a te●timony of our conquest of them .

Yea though the Saints should fall againe and again into the same sinnes , as Abraham and Sarah did , though they should fall f●● one grosse sinne into another , through the deceitfulnesse of sinne , and violence oftentation , as Dauid did , and so make a foule bread ▪ euen into the synceritie of their hearts : yet herein also may they haue some tryall of their sinceritie by the power of their thoughts . As that they are more sensible of sinne , the more they are deceiued by it . 2 They are more humbled for it , and testifie greater hatred and detestation of the fame . 3 ▪ And are more tender & compassionate in iudging of others . 4 Yea more wise to auoyd the occasions therof . 5 And more profitable in teaching & forewarning others to do the like . Psa. 51.6 . More weaned from the loue of the world , & more desirous of , prepared to their dissolution .

Lastly , because often falling into the same sinnes against light of conscience and experience of Gods grace in preuenting or mastering the same , prooues an occasion to offer violence euen to the purest thoughts , and holyest purposes , and so to chalenge the sincerity of the heart , and thereby proues a meanes of wounding the conscience , and affecting , yea swallowing vp the same with intollerable griefes and horrors , yea with hellish and desperate pangs , whereby our estate in sincerity is specially questioned , because there appeares no hope of recouery , in that hereby there will follow a refusall of meanes which may recouer , or a peruerting of them to our deeper plunging in this horrible pit of despayre : Yet herein also may wee raise vp vnto our selues many euidences of our sinceritie , euen by the holy temper and swaying of our thoughts . And that first by returning our thoughts to what experience wee haue formerly had of the goodnesse and faithfulnesse of our God , refreshing vs with sound peace of heart , and ioy in the holy Ghost Whereby as we may make this collection , that seeing the graces of God are without repentance , therefore hee that hath loued vs once will loue vs to the end Ioh. 13. So hereby may we gather sound assurance for our vpholding in tentation , and recouery out of the same .

A 2. vse of our thoughts in these tentations of despayre , is , that we think not so much vpon the extremitie of the tentation , as vpon the power of God and his promise , vppon his word and pledges that he hath giuen vs for recouery out of the same : and this shall also gratiously sustain vs in the present brunt , and fasten vs vpon the Lord for assurance of his loue .

A third vse of our thoghts for tryall in this day of tentation , is , to consider that as the Lord doth not esteeme vs as we are in tentation , but as he hath accepted vs in his Sonne more then conquerors , so we should not thinke and measure our selues by tentation , but by our interrest in Christ .

4 Especialiy , seeing our most● vile and fearefull thoughts in these cases are Sathans iniections and tentations , not our owne purposes and desires ; as appeareth both by our greeuing and complaining of them , by our disclaim●ng of them , when wee come to our selues ▪ haue we not by this doctrine of thoughts this gracious euidence , that though Sathan seeke to aggrauate our affliction and presse vs downe therein by accusing vs of these thoghts as if wee now were vtterly past hope , &c. yet in that they are not ours , they shall not be imputed vnto vs , but rather prouoke the Lord by such blasphemies , to bee auenged of Sathan , who dishonoureth his name , and abuseth his workemanship by such odious contumelies , and so thereby to deliuer vs out of his hands .

The last vse of this Treatise is for comfort , and that many wayes .

1 To those which are not yet called , that they may hope for their calling in due time , and hasten the same .

Not that there is in any naturally any true hope of thei● calling , or any meanes to further the same , but that the powerfull and wise Lord for his glory , turnes those things about which in them selues hinder the same , to be meanes notwithstanding to hope for and hasten their calling .

As first this doctrine of thoughts discouering hereby our vtter inability to grace , prooues a gratious meanes to cast vs wholy out of ourselues , and so to prouoke vs to faint for the true remedie .

And the rather , because if once the Lord awaken the conscience by the Law , and so discouer what heretofore we were ignorant of , namely , not onely that lust is euill , but that euen our very thoghts without consent deserue eternall damnation : as this to the naturall man proues a means of further rebellion , because the wisedome of the flesh is enmitie against God and cannot bee subiect to him . Rom. 8.7 . So hereby our thoghts become more outragious and vnreasonable , setting the whole man on fire with the rage thereof , and so depriuing him of all rest and carnall peace . Yea for the confounding all conceit of perfect happinesse in himselfe , that hereby hee must necessarily bee constrayned to seeke for peace else where . And doth not the law now prooue a Schoolemaster to send him vnto Christ , that so by faith in the Son of God , he may finde peace to his soule . Gal. 3 27. Rom. 5.1 .

In our Regenerate Estate they also serue for comfort , and that many wayes .

First , in regard of our Imperfections and faylings , in holy duties : As first , approuing hereby vnto vs the truth of our Estate in grace by this imperfection of our Sanctification , and so comforting of vs , that the Lord which hath begunne the worke , will perfect it : and in the meane time will accept what he giues , and magnifie his power in our weaknesse , that hee may haue the glory , 2 Cor. 12.8.9 . Mal. 1.6 . Phil. 3.12.13 . And so renuing vs hereby dayly in the merite of his sonne , that stil we may be found in him , not hauing our own righteousnesse , that in him we may daily bring forth more fruit , Iohn . 15.3 . and so through his power be kept vnto saluation & by the alsufficiency of his sacrifice be dayly presented blamelesse before God , and so enabled to attaine perfection .

3 And seeing no other thing befals vs herein , but what hath happened to the most holy & beloued sons of God by adoption : as this may comfort , that seeing they haue attayned , and yet without vs shall not bee perfected , therefore wee also shall in due time reape if we faint not . If our case were singular from them , wee might despayre , but hauing now with them the same common way of imperfection , wee shall also with them attaine vnto perfection .

4 If wee consider that it is not so much the outward worke , as the purpose and truth of heart which God respects , therefore if there be a willing minde , though it bee in weakenesse , we haue a certaine promise , that God will not quench the smoking Flaxe , that is , if it be but a mite , hee will accept it .

2 In regard of our relapses and decayes from former measure of Grace , wee may also raise much comfort by the carriage of our thoughs , and obseruation , how they stand affected in such cases : As that ,

2 Though wee haue left our first loue , yet wee can consider from whence wee are fallen , Reuel. 2.4 . for this will bee a means to recouer vs againe : I haue considered my wayes , sayth Dauid , and turned my feete vnto thy Testimonies . Psal. 119.58 . & Psal. 19.12 . Who knowes the errors of his youth , Lord clense mee from my secret faults .

2 Though wee are much decayed , yet by the comparison of our former state with our present decay , wee can iudge our selues for our failing . 1. By acknowledgeing our former estate to bee better then now . Hos. 27.8 . 2. by considering the sequell of our present estate , if the Lord should now leaue vs to our selues : wee gaine hope in the Lord , that yet hee sustaines vs , that seeing wee might haue lost all , if hee had left vs wholy to our selues ; therefore in that somwhat remaines , though it bee readie to die , yet there is time to strengthen it , and so to recouer againe : there is some holde in God that hee can rayse vs vp againe . Especialy , seing our thoghts doe not onely dislike of this decay , but beeing quickned by faith , lay holde of eternall life , and can see beyond all our present decayes : are they not thereby a gracious euidence , that we shall recouer againe ? Doth not their restlesse and incessant groaning vnder the burden , prouoke the Lord to ease vs of it , and so to returne againe in mercy for our refreshing , and recouery ? Lament. 3.22.23.24 .

3 In ●elapses and falls , into grieuous sinnes , wee may also reape sound comfort from the consideration of our Thoughts .

1 That as our maine intent is to serue our God , our purposes wholy tende that way ▪ so , if we bee ouertaken with such euils , it is contrarie to our entent , wee were trauelling the contrary way but Sathan hath drawn v●●ut of our ●ourse .

2 That though wee are started aside , and happily taken a fall by our securitie , or ventrousnesse ; yet we see where wee are , and so find our selues to bee out of the way ,

3 And so hereupon we resolue to get vp speedily into the way againe : Here is no staying for vs , wee haue somewhat else to doe , our iourney is set , and onwarde wee must .

4 And therfore the more wee haue been cast behind ; the more wee must now hasten on , wee must labour more earnestly , that so wee may come in the appointed time to our iourneyes end .

And that we may hasten , It standes now vpon v● to cast away euery thing that presseth downe beeing spacing in our liberty , and auoyding the occasions of sinne , and girding vp the loynes of our mindes , with resolution in what wee doe , & sobrietie in iudging therof , with watchfulnesse to preuent after claps , and feare to bee ensnared , putting on the girdle of loue , which is the band of perfection , and hauing our feet shodde with the preparation of the Gospell , that so wee may bee readie to encounter all oppositions : and hauing the shield of faith alwayes in a readinesse , to beate backe all the fierie darts of the Diuell ; being more earnest in our supplications to our God for his continuall assistance , &c. wayting with patience the recompence of the reward , and yet groaning to be deliuered from this body of death : these thoughts accompanying the Saints in their greatest fals , how can proue but very comfortable vnto them .

4 In our most desperate desertions and sounding of minde in regard thereof , & all such tentations of Sathan as may arise thereupon .

As first , that these thoghts and effects thereof arise rather from the distemper of the disease , or from the mind peruerted and abused with false light , or rather obscured and blinded , that it cannot make vse of the true light : and therefore may bee reiected of vs as bastards and changelings , and so we shall not be lyable to them .

And yet they may serue gratiously , when wee come to discerne rightly of them , both to aduance the mercy and power of God , in preseruing vs from such effects , which our thoughts portend and also to humble vs more deepely in the sense of our vilenesse , that are subiect to bee abused and distracted thereby .

A second comfort herein is ,

That though Sathan may abuse our hearts by casting in strange and fearefull tentations , and so prouoke vs to conceiue that which indeed is not in our hearts : yet the heart of man is onely knowne to God , and so there may bee some truth of grace in it , which Sathan cannot discerne , which may stay vs from yeelding to his tentations , & giue vs power & strength to recouer ● resist the same , yea we through the light of the Spirit may know that in vs which Satan cannot discerne , and so may trust our owne hearts aboue Sathan , may reiect all his tentations and delusions of our hearts with this , that our hearts approue not therof , that they speake better things vnto vs , that they contradict and repell Satans suggestions . And so though we bee cast into any such extremities whereby wee may bee depriued of the vse of the outward man , of speech and other meanes of Gods worship , yet here is our comfort , that we may thinke and meditate on God and his goodnesse , by our thoughts we may haue most free communion with our God when we are restrained from all fellowship with man .

5 This a doctrine of our thought yeeldes an excellent comfort of our hope and interest in the happinesse of a better life , and freedome from the bondage and pressure of them .

1 In that they beeing so insatiable and in a manner infinite , that no earthly thing can giue that content vnto them but shall still they are hungring after better things : therefore seeing the Lord hath made euery thing to his end , which is the satisfaction thereof , though it bee a speciall part of the wickeds torments of hell , that their restlesse hearts shall neuer be satisfied , their shall remaine in them an endlesse desire of sinne , though the meanes be denyed ; yet the Lord will fulfill the desire of them that feare him : what is wanting for the present shall in due time be supplyed . Which seeing it cannot be in this life , in regard of the clogge and measure of corruption , as not being capable thereof & so hindering the s●me , therfore it shall bee accomplished in the life to come , therefore do wee sigh and groane to bee deliue●ed from this body of corruption , and to be cloathed vpon with glory , and immortalitie that so we may be with our God , who now while wee are in the body are absent from him : that so wee may enioy for euer his glorious presence , and so that fullnes of ioy which is at his right hand for euermore . Psa. 16.2 . Cor. 5.2.3 . And shall not the Lord aboue all others desires accomplish this , which is the ground and consummation , of all the rest . And is not this a gratious euidence of our interest in eternall g●ory , of our hastning thereunto and full enioying of the same . Rom. 7.24 . seeing the Lord which hath begunne the worke in vs , will perfect it for his glory , that where he is we may be also , that we may for euer be with the Lord . Phil. 1.6 . 1. Thess. 4.18.19 .

Conclusions of the whole , with diuers aduertisements to the vnderstanding Reader .

Thus haue you deere brethren the briefe of such meditations and spirituall experience which the Lord hath affoorded mee concerning this most necessarily skill of gouerning the Thoughtes : A mysterie I may truely cal it , vnknowne to the natural man , and such as the most spirituall may require direction in . And therefore , as I haue beene desirous to reueale this high mystery vnto thee , so farre as the Lorde hath enabled mee for the holy Tryall of thine estate in grace , and furtherance therein : so I haue beene the rather enduced hereto , partly to stoppe the blacke mouth of reproach , and calumnie , which is too open in these dayes against the power of syncerity . And partly to the iust confusion of their hypocrisie , who howsoeuer they presume to determine of things belonging not vnto them , as of the gouernement of Churches , the state of particular Christians : making this the maine euidence of their zeale and sinceritie to iudge & censure others : yet in the meane while they are so farre from labouring the power of holinesse in these and the like experiments of the heart , and it holy gouernment , as who more ordinarily giue way euen to grosse and outward wickednesse among themselues , who more endeauour the satisfying of the flesh in Vsurie , Belly-cheare , vndermining and thrusting out each other , where any profit or pleasure may bee had , then those , that notwithstanding dreame of the Spirite , and vndertake the iudgement therof : so wise are they grown to cloake their owne hearts , by turning the crie abroade , and iudging of others : so iust is the Lord to confound them in their wisedome , that as hereby they harden their hearts against the voyce of the charmer , charm he neuer so wisely , as if they were without the reach of reforming themselues , that so peremptorily vndertake the iudging of others : so through the hardnesse of their hearts they are iustly giuen vp , not onely to all deceiueablenesse of righteousnesse to tith mint and cummin , neglecting the greater things of the Law : but also thereby to all deceit of sinne , as flattring themselues in any cloaked wickednesse whatsoeuer , that so they may make vp the measure thereof , by deceiuing others . I would this Citie were not pestered with such Caterpillars , that vnder pretence of greatest sinceritie , what by wisperings and flatterers , what by slandering of others and aduancing of themselues , steale away the hearts of Gods people from their faithfull Teachers , and exclude them from all due respect , by their creeping in , and encroaching vpon their consciences . The wofull experience that I haue found hereof , as it hath prouoked me to deale priuately with some of them in the scanning of most odious , and I may almost say , Iesuiticall practises , so if God will , my purpose is shortly if they walke not more sincerely , to make Iammes and Iambres knowne to the world , that so their glory may bee their shame . Long haue I bin demurring this case of conscience , whether that the discouery of such deceitful walking as some are iustly giuen vp vnto , that vnder pretence of sinceritie , & reformation , seeke themselues and not the glory of God , & the publike good , might any way tend to the hinderance of the Gospell . Much haue I obserued and stored vp many yeares since , partly , for mine owne experience , and partly for the aduizing and selling of others , that measuring the cause by the glorious shewes of the persons , haue beene so easily embarked into the one by a too preposterous and superstitious admiration of the other . Much haue I conferred with many , concerning their grounded iudgements and resolutions herein . And the issue that I haue found , hath bene vsually , either ignorance in the most , that haue not beene able to defend what they hold , or else pride and policy in the wiser , who haue concealed their iudgements , it may be to saue them selues both wayes , lest others might share with them in their contributions , if resolued by them : or else vndermine them in their walkings if they refuse resolution . Some strange and hatefull stratagems I haue met withall fitter for machiauellists , then such as pretende the highest straine of sincerity . Generally I haue obserued such distraction and contrarietie in opinion , some holding our corruptions simple euill , some only scandalous ; some separating wholy from our Church for them , others separating in part from our Litourgies and Sacraments , some erecting a new church among our selues , for the exercise of their discipline , others so admitting our Church , as onely to serue their present carnall endes ; least they should loose their exhibitions and priuate maintenance , yet most giuing that liberty in priuate , to scandalous euils , which in publike they deny : This distraction , I say , in seeming good , and concurrence in mayne euill , hath made mee not onely to seeke still for resolution , where I expected it , but indeed hath resolued me , not any farther to seeke it from those at all , who are to seeke in all other things , sauing in that still in all these distractions they are wise to seek themselues , caring not who loose , so they may winne , no● how they winne , so they may haue still this visor of sincerity to couer their nakednes ; And therefore in this giddinesse of men , I haue laboured for Resolution from my gracious God , and by his mercy haue now found this Issue , rather to beare with some pretended , and doubtfull euils , then to forbeare a necessary and apparant good ; wherin as I haue followed the holy examples of the blessed apostles of old , & my reuerend brethren in our Church , whose faithfull walking in their Callings in those corrupt times , is a sufficient warrant vnto mee of their conscionable giuing way vnto some pretended offence therein : So haue I beene the rather enduced hereunto , because euen such as will not submit to these things themselues , happily for the maintenance of theyr credite , ease , profite , and such like , are yet earnest perswaders of others , to vndergoe the labour of our Churches gouernement , though themselues are so farre from putting their finger to the vpholding thereof that like the children of Edom● , they crie downe with it , downe with it , euen to the ground ; Which with what Conscience they may doe , as I list not now to discusse , so neither should their aduice haue taken any place with mee , but that I am perswaded it is the Truth of God , which they are forced to acknowledge , howsoeuer for by respects they will not yeelde thereunto . And therfore least these mens ruffe garment may deceyue any longer , I holde it a matter of conscience to God , and loue to my mother to vse the best meanes I can to plucke it off , and so to discouer to this end such experiments of their deceitfull walking , which may iustly winde them out of the affections of Gods people , and so preuent them of further detriment and spoyle : But this I haue thought fit to reserue to another time : because I would not mingle mine owne affections with Gods besinesse , nor preuent them of that repentance which mean while may bee gained . Which as I shall in the meane time heartilie pray for ; so doe I acknowledge in the Feare of God , that as I doe reuerence some of them from my heart , who I am perswaded out of tendernesse of conscience dare not goe so farre herein as others : so for others which I know to walke deceitfully herein t● the tree may be iudged by the fruite , as my resolution is not to esteeme to be iudged of them , so by the grace of God , if they walke not more conscionably and louingly in these differences ; I will doe my best that they shall walke neither so couertly , nor freely , as hitherto they haue done , I vndertake not to iudge of the spirits of men peremptorily : And yet I know , that as the Lord doth vouchsafe vnto his children that light as to discouer those who say they are Apostles , and yet are not ; so I haue found it no hard matter so farre to detect an hypocrice , if wee will see with our owne eyes & not his , as hee doth not obscurely discouer himselfe for the present , though wee may leaue him to God for the time to come . And why may not wee take that libertie to measure theyr conscience by their contrary practice : as well as they spare not the persons of our reuerend Gouernours , and faithfull Ministers , as Time-seruers , prophane persons , lims of Antichrist● , Bellies gods , & what not : that so thereby they may disgrace the gouernement and libertie of our Churches . And surely as my present case stands , I am in a maner enforced herunto , not so much to discouer their deceitfulnesse , as to redeeme my holy calling from such reproch and ignominie , wherewith through the sides of my person they haue sought most desperately to wound and slander the same : Especially seeing that it hath pleased God to vouchsafe me some constant libertie in the Church vpon my voluntary endeauour , to seeke the peace thereof . Am I not now much more prouoked to cleare mine innocency and vprightnesse , that the mouth of that ordinary slaunder may be stopped , that subiection to the Churches lawfull authoritie , is a sufficient cloake to any grosse wickednesse , that a Surplesse is a couerslut to any prophanenesse whatsoeuer : Blessed be God , that as our Church vseth not these ceremonies , ether to put therby any holinesse in them , or to deriue any holinesse from them , but only for order & obedience sake to the godly Magistrate , who may lawfully determine matters of order & decencie for the churches gouernment , agreeable to the rules of the word : so it is supplyed with many holy men that performe herein what is meete vnto Caesar , and yet giue vnto God what belongeth in some measure vnto him ; howsoeuer it be the common crie among some , that to obtaine libertie in the Church hereby ; is to loose the freedome of a good conscience , and to open a gappe to all loosenesse and prophanenesse : And am I not then constrained to defend my selfe against such cursed slanders lest my libertie now renued , may bee imputed as a cloake to hide such pretended wickednesse , and so to nourish and continue the same : And can I cleare my selfe herein otherwise then laying the burthen on the right horse . I know it is not fit to answere a foole , according to his foolishnes with raylings , reproches , &c. for this were no better then to ouercome euill with euill , and so to bee like vnto him . Yet so to answer a foole according to his foolishnes , as to let him know himselfe , and so to make him ashamed of his folly , & reclaime him from the same , or make him inexcusable : this I hold to bee Christian loue and wisedome . And according to this rule I desire to walke herein , and to this end I doe heartily desire thy prayers vnto our gratious God , that I may be led in this discouerie with a single and honest heart , that all may redound to his glory and the publike good . Promising thee , if thou shalt receiue this Treatise for the Gouernement of thy Thoughts with an equall hand , that thou shalt shortly , God willing , be furnished with further directions for the well ordering of thy vnruly Affections . And so I doe heartily commend thee to the grace of God , whereby thou m●●st b●e enabled wisely 〈◊〉 dis●●●e of things 〈◊〉 diff●● , and so hauing tryed all things , thou mayst hold ●●a● which is good , ●●at so ●●o● mayst be kept b● 〈…〉 to the day of Ch●●st .

In whom I rest thine and the Churches seruant . Tho. Cooper .

FINIS .