THE SACRED MYSTERY OF THE GOVERNMENT OF the Thoughts: DISCOVERING Their Nature and Differences, and together, Resolving such special Doubts, which are incident hereunto. Very necessary for the Trial and safe keeping of the Heart. AND ALSO, For the well ordering and comfort of a Christian Life. LONDON, Printed by Ber: Alsop, and are to be sold by Thomas jones at his shop in Chancery Lane, over against the Rolls. 1619. TO THE RIGHT Worshipful, and my very much respected Friend, M. D. White, all health and happiness. Reverend, and Beloved in our Lord jesus, It having pleased the Almighty to vouchsafe me to be a member of these his churches: both by a general bond of my engraffing thereto, as also by a more special calling to engraft others therein: I have therefore endeavoured since the Lord hath vouchsafed light thereto, to improve my best means and occasions, though in great weakness, for the supply thereof, in what is most necessary. And therefore finding our Times to be rank, & so indeed rankle with unnecessary contentions; and yet to be too much barren of that fruit, which is most necessary: namely, the powerful practice of godliness. I have laboured by God's mercy, as occasion and ability hath served, to cast in my mite in●o that Treasury, in discovering the by-paths of hypocrisy and Apostasy, & strengthening the weak, with such holy directions, as may happily build them forward to perfection. Wherein though I must needs acknowledge to God's glory, and mine own abasing, that I have been for a time much interrupted, by reason of the Differences in our Church; as being a long time carried with the contrary wind of such, who have been dazzled with the beauty thereof, & so have stumbled at her seeming blackness, & pretended deformities; & so thereby have been much distracted in judgement, and so different in practice, and so thereby exposed to manifold afflictions; yet seeing our gracious God turns all things about to the best unto his poor children, as I have had experience in my opposition of much deceitfulness and vanity in men; so hath this sent me graciously for satisfaction to him alone, who hath mercifully resolved my unsettled mind, & fitted me thereby to a more free, and comfortable renewing and pursuit of my main endeavour, even to strengthen the things that remain, and to keep myself and others in the way of Life: Wherein because I have had comfortable experience of your Worship's love and piety, both in refreshing me formerly in that long and tedious distress of my body, as also in furthering lately my liberty in the Gospel, and so thereby reviving, as it were, both of Soul and Body: I have thought it fit to consecrate unto you these first fruits of my renewed calling, as to whom under God I acknowledge myself especially bounden for the same. What the subject hereof is, and intent of the same: I desire you hearty to take notice of in the Treatise ensuing, and to weigh the worth of the Argument equally with my weakness in the handling thereof. And if herein you shall perceive any power of God in the weakness of man, any hidden pearls under the rubbish of human infirmity, as this shall be an occasion to give God the only glory: so may it also provoke you by God's mercy to lend your helping hand, that such defects may be helped, and such weakness strengthened, Blessed be GOD, that hath given you an heart and place in the Church of God, whereby as you are able, so are you willing to supply any good means, for the furtherance of the truth, and peace of our Churches. Whereunto seeing by the grace of God, I am now returned from many dangerous outgoings of Schism, and separation. My humble request unto your Worship is, that seeing I have long traveled of many such other burdens, which are even ready for the birth, but there wants strength to bring the forth, and otherwise am desirous, and in some poor measure, by the grace of God able to be serviceable in God's Church. It would please you still to enlarge your accustomed love for my furtherance herein, in performing some Widwife-like office hereunto, that the souls of God's people may bless you, and the blessing of the Almighty may be multiplied upon you, and all your holy endeavours to the perfecting of his gracious work, for your eternal salvation. And so commending myself and labour unto your gracious acceptance, and protection, and your Worship unto the everlasting mercy and protection of the Lord, I humbly take my leave. Resting in Christ jesus. Your worships and the Church's servant, Th. Cooper. From my house in Whitecrosse street, Feb. 5. Erata. Page. 6. read because. p. 7. r. according. p. 14. r. prove. to serve. 20. r. preceding. 42. r. 3. r. clear p. 59 deal thirdly: p. 97. r. is. sufficient. 128. l. 2. r. perfection, 116. r. to, 151. r. reject. 153 r. conscience. 162. r, convenient, 179. r, it of, 184 l. 1. r. cloyeth, 187. r. as, 191. r. counterfaiteth, 199 r. head, 209. r. at least, 242. r. intention. 255. r. new to, 269. r. Adynata, 284. r. that where. 317 r. and doth not, 353. r. soundness of, 385. r. as not 412. from a heart and a heart, 416. r. pronnesses 424 t. for one. 429. r. then with, 446. r of, 462. r. how can they prove. 466, r. but that still, 474. r. fetling. 477. r. conceited evils, approving of some pretended, The Contents hereof. FIrst, the occasions of this Treatise are discovered together with the main Scope & use thereof, as also divers Rules are laid down concerning the Method thereof, and benefit thereby. Chap. 1. 2 There is a general description of thoughts propounded. Namely, 1. What they are, with a particular explication of this description, discovering the kinds and proper subject of them. Chap. 2. 3 The uses of thoughts in general, are laid open. Cham 3. 4 It proceedeth to the description of good thoughts, where 1. the description is explained. 2. The divers kinds of good thoughts are distinguished together with the benefits of them. Chap. 4. 5 General rules are propounded for the well ordering of the thoughts and the purifying of them. Chap. 5. 6 As also divers marks are discovered, whereby the goodness of our thoughts may be tried, with the use thereof. Chap. 6. 7 It is showed what evil thoughts are in general, here the description is explained, the causes of them opened, and the divers kinds thereof generally discovered, with general rules hereto. Chap. 7. 8 It is added, how these evil thoughts may be prevented and mastered, to this end divers preservatives both in general and particular are propounded together with the uses thereof. Chap. 8. 9 It is manifested how evil thoughts differ in the regenerate and unregenerate. Chap. 9 10 Three special kinds of evil thoughts are discovered, wherewith the Saints are troubled, whereof the first is blasphemous and impious thoughts concerning God, religion, & where the causes of them are laid down: And here 1 How to discern them to proceed from natural corruption. With the remedy thereof. 2 How to discern them to be cast in by Satan: With 1 The causes thereof, and 2 Danger and 3 Remedies of the same. Together with a trial of their comfortable issue: Chap. 10. 11 A second kind of these thoughtt are laid open: Namely, Melancholy Imaginations: where 1 The occasions of them are opened. 2 Their nature is discovered and explained. 3 The inward causes there-ripped up. 4 The outward causes laid open. 5 Their differences, are propounded. 6 Their effects discovered. 7 Their remedy adjoined. 8 With the trial thereof. Chap. 11. 12 A 3, sort of evil thoughts is propounded: Namely Wandering and idle thoughts interrupting in holy duties, & where 1 Is described what they are, & the description explained. 2 The causes thereof ripped up. 3 Their kinds are discovered 4 Their effect, laid open. 5 Their remedy applied. With 6 The trial thereof. Ch. 12 13 divers cases of conscience are resolved. 1. Concerning Thoughts in general. As, 1 Whether they be free, wherc. 1 What this meaneth. 2 The pretences hereof. 3 The true grounds of this delusion are discovered. 4 With the danger thereof. 5 The delusion is discovered and refuted. And 6 The colours thereof detected. 7 With the use thereof, Chap. 13. 14 Special cases of conscience are discussed: 1 concerning good thoughts, and that on the right hand and, 2 on the left. 3 With the resolution and victory thereof, and use of the same. Chap. 14. Where specially of dreams and fancies. 15 Special cases of conscience are determined concerning evil thoughts, with the use thereof. Chap. 15. 16 The general use of the whole treatise prrpounded. with promise of further light. Chap. 16. 17 The Conclusion of the whole. Chap. 17. OF THE OCCASION OF THIS TREATISE, AND Method of the same, as also the Main scope and use thereof. CHAP. I. Having by God's mercy, commended unto the Church of God, a Godly direction for a settled course of sanctification, in the First part of the Christian Daily Sacrifice, and endeavouring to be a Law unto myself: wherein I have desired to prescribe laws unto others: among other impediments, which I have found very forcible to interrupt and cool that gracious resolutio ● I have had experience in nothing more, then in the want of ordering of those manifold and unruly Thoughts, wherewith the mind is distracted, and so oppressed, and miserably enthralled. For as these are the beginnings of all Actions: so it usually falleth out, that according, either to the well ordering, or neglect hereof, the constant practice of sanctification, is either furthered or hindered. And yet such is the Policy of Satan herein: that the outward practice of sanctification being visible to men, and so drawing to an affectation of present fruit, even such as the world affords, as pleasure, profit, credit, applause, etc. doth thereby withdraw from the inward trial of the heart, before the Lord, and so procures a neglect of the Thoughts and inward motions, whereby we should especially approve ourselves unto God, and so be approved of him, in the uprightness of our hearts. Which seeing it is a main occasion and ground of hypocrisy: First, of that which is privy, when we think ourselves better than we are, because we measure not ourselves by the inward man: or else, indeed by neglect of our own thoughts, we can not discern thereof. And so may be an occasion of Gross Hypocrisy: even to make show of that which we would not be, as being that in show, which we are not in thought, and purpose: therefore have 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 preventing of all privy and gross hypocrisy. And the rather have I been induced hereunto, because that, as yet, none hath raised any Building upon this Foundation. So, the neglect of our Thoughts, and ignorance in the discerning of the holy governing of them, hath both on the one side been an occasion of those many distractions and desertions which the weak Christian is daily subject unto, and also on the other side of that desperate profaneness, and licentiousness, whereunto the common sort of professors is given over in these evil times. For, whereas, the truth and power of Sanctification, rather depends upon the inward purpose and sway of the heart, which is seen & approved of God, then upon the outward conversation, which is obvious to men: hereupon it falleth out that the weak Christian failing daily in the outward course, being not now able to discern of the inward purpose of his heart: or if he do discern it, yet not being wise to judge of the tincture and truth thereof: is thereby subject to manifold distractions. As, either to think the work of grace not yet truly begun because it breaks not out into eminent and constant fruit, and so to question the truth of it Conversion: or else if it be begun, yet because in the outward course it is subject to many interruptions and decays, therefore it is ready to conclude to the challenge of God's faithfulness, & confusion of all it hopes, that the work begun is undone & abolished: whereas if it were able to measure the truth of the work begun, by the inward purpose of the heart, and holy temper thereof: as it should hereby be satisfied in regard of outward weakness, that the Lord requires no more than he gives: that he looks not so much to the outward man, as to the heart: that if there be a willing mind, he accepts it according to what we have, and not according to what we have not. 2. Cor. 8.12. So might this also fully settle against all such interruptions and decays which accompany all our proceed in CHRIST. For whereas the work of grace begun in us merely of Cod's mercy, for his glory, must so be led along in his wisdom, that his power shall be seen in our weakness, & perfected in our infirmities, that he may have the only glory thereof: Therefore, howsoever the Lord may leave his children to outward failings, for their own humiliation, and advancement of his glory, yet still doth his faithfulness appear in this, that although they sleep, yet their heart is evermore awake, to discover their failings, to condemn the same, to give them no rest till they have recovered again; So that as, while they fail, they have this comfort, that the Evil they do, shall not be imputed unto them: because their hearts (being purified by Faith) do assure them thereby of the acceptance of their persons above their worth, and of the Truth of God's grace, prevailing in them, because the evil they do, they would not, and therefore they may answer, It is not I, but sin that dwelleth in me. Rom. 7.19. so though they fail, yet the holy seed abiding in them, gives them both assurance of their recovery again, and enables them still by faith, to lay hold upon Christ in whom the Work begun, shall be undoubtedly perfected, and that, if they can wisely discern the pulse of the heart, in their greatest failings, and faintings thereupon, and shall be able to make use of such help as it affordeth unto them for recovery, they may by God's mercy find a gracious issue out of their greatest temptations: either in that by Faith, they can look back into former experience, and so may conclude from the faithfulness of God, that he that hath begun the work, will perfect it in them. Phil. 1.6. or, in that by Faith, they can look forwards, within the vail, whereunto the forerunner JESUS CHRIST their head, is entered in before them: and so thereby may certainly conclude, that he will draw them up all after him, that their head being now at rest, and in perfect glory, they, the members also shall be more than conquerors in and with him, and when Christ which is their life shall appear, they shall also appear with him in glory, whose lives are now hid with Christ in God. Thus the discovery of this great Mystery of the Thoughts, shall be much available to assure the weak Christian of the truth of his calling, and also to satisfy and recover him in, and out of any such rubs or failings as are incident thereunto his further growth. And so also shall it serve to discover and convince the secret Atheism of the times, and such gross profaneness as issueth from the same, For, whereas, the Root of all Atheism, especially that which is secret and concealed from the eye of man: Is this, The fool saith in his heart there is no God. Though the Lord be in their lips, yet he is not in their reins. In their thoughts they deny him, though they confess him with their lips, God is not in all his thoughts. Psal. 10.4. Therefore if once, it shall be made good, that our Thoughts are to be ordered & brought into subjection: this will prove a gracious means to convince and confound this secret Atheism. And seeing, when once we give the bridle to our lose & wicked thoughts, as if the Lord had no power over them: we are hereby justly given up by the Lord to all open profaneness, who will have all, or none: who usually confounds such hypocrisy, with desperate profanes: so that if we deny him in the heart, to give him spiritual worship, he will deny us before men, in leaving us to all gross evils for the confusion of our Atheism: what better remedy can we minister hereunto: then first to purge the fountain, that the streams may be wholesome. That by the rectifying of the heart and subduing the imaginations thereof, the whole man may be brought into subjection to the obedience of Christ. And thus shall this holy government of the thoughts prove a blessed means to purge out the secret Atheism of the heart, and so to procure a blameless and upright conversation before men. But of these things more fully in the conclusion of the Treatise. Mean while, as this may serve to discover the scope of this Treatise, so for the Method there of take these few directions, that so we may the better profit thereby. Concerning the method. Take first this direction, that seeing spiritual experience especially of mine own, and other estates hath been the chief spring, that hath yielded these meditation: so it must be the touchstone to make trial thereof. As this subject is a mystery to the carnal man, so it is he only that can plough with my Heifer, that shall make true benefit thereby. And therefore labour to be found in Christ, and thou shalt be able to unfold this riddle: thou shalt find the comfort of these wholesome observations. And therefore seeing in these experimental collections, that may be consonant to faith which is contrary and above the reach of reason: and so many times crosseth the stream of Art: therefore let this be thy second direction for profit herein, that thou stumble not at such failing in Art, which I profess myself herein not strictly to have stood upon: as in the Descriptions, Divisions, etc. but rather that thou make use of such heavenly Experience as is covered under a ruder form, and so bless God, for any true light revealed in these evil 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 fail to make use hereof: Compare what here thou seest in a glass, with thine own particular estate see how face answers face, and so the heart of man itself, and so by experience of thine own particular, thou shalt be able to discern the truth of such observations as are here laid down, and make application thereof to thyself, for thy better reformation. Above all; use earnest prayer to thy God to open the eyes of thine understanding, that thou mayst discern this great Mystery of the government of thy thoughts That thy heart may be opened, and subdued to the approbation and practise thereof. Praising God for any light thou receivest hereby, & praying for grace and liberty, for the supply of further light to build thee forward to perfection. CHAP. II. Of thoughts in general. 1. What they are, 2. how they they differ from consent to sin, and such occasions thereof, 3. what are the subjects and 4. causes of them, 5 how we are to order them, 6. with the use thereof. THat we may lay down some certain direction for the well governing of our thoughts. We are first to consider what these Thoughts are. Namely, they are the first motions of the the mind unto good or evil, either arising from the inward disposition of the heart, or else suggested outwardly by Satan, or else occasioned by outward objects, that present themselves unto the senses: and so to the common sense, & thereby stirring and affecting the heart, to the liking, or dislike of what is conceived and so producing good or evil actions in the conversation. 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 seem to break out suddenly, yet they have these motions proceeding and occasioning the same. And secondly, to discern them from such sudden and violent actions of revenge, lust, etc. which howsoever they may seem to be first conceived in the birth: yet in truth they wanted not both the first suggestion, and second approbation to occasion the same: howsoever in time, they may seem to be all one, nay like the lightning which oftentimes seems to break out before the thunder, so they may seem to prevent the motion unto evil. And so 3. to determine the true ground & order of the accomplishment of evil & consummation thereof, as arising from the corruption of the heart originally, without which all suggestion of satan, or occasions from objects could not avail to commit sin, which only of itself is sufficient to raise up, & cherish the matter of sin, that it may be 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 proceed from Satan if they be unseasonable, and not befitting our persons, and callings: howsoever they proceed from ourselves, or from the illightning Spirit: they are no warrant of our renewed nature, unless they be entertained, and approved by the will, and so in some measure practised. 5 And yet withal to comfort the Saints. And that both in respect of the evil motion, that if it be not consented unto, but resisted: it shall not be imputed: especially in regard of the good motion, that if it be entertained and endeavoured to be put in practice, howsoever we 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 we have, and not according to what we have not, 2. Cor. 8.12. Of the kinds of evil thoughts. 1 I say they proceed either from the heart, in ascending out of it, being naturally as a boiling sea, or sepulchre of corruption, steaming and vaporating up continually a world of all wicked, and ill disposed imagination, as the stomach vapoureth up continually into the head all noisome and flatulent vapours: therein declaring, 1 The root of them, namely the evil and corrupt heart. Math. 2 And showing, that this alone is sufficient to poison the whole man with all kind of wickedness, as having in it the ground and spawn thereof. 3 And withal making it manifest, that as without this corrupt fountain, all motions injected by satan, or occasioned from the world, are not effectual to sin, as we see in our saviours example: so this corruption of the heart is the cause of all such injected thoughts by Satan, of all such occasioned thoughts, from the world, and the objects thereof. And so thereby convincing wretched man to be the sole author of his own misery, as having the ground and matter within himself, joh. 13. 2 I add, That these thoughts proceed from Satan, as being injected by him, who being a Spirit, can insensibly cast evil thoughts into our hearts: who taking advantage of our corruption, apt to receive them as tinder is the fire: doth therefore cast them as oil into the flame, to make it more vehement, and dangerous: Discovering herein, as the subtlety of Satan, who knows in what ground to sow his seed: so the desperate corruption of our Nature; which is not only evil in itself, but hereby enticeth and provoketh Satan, like a filthy harlot, to commit spiritual fornication with the soul, and so to beget not only all sorts of blasphemous and abominable thought, but thereby Appro●●ion, & consent to evil, and so acting and consummating thereof: and so discovering the desperateness of natural corruption, which willingly submits to, nay entertains the power of Satan: yea invites him with it to whorish allurements, to the consummation of all wickedness, even as the sent of the carrion, draws the ravens thereto: and discovering the impossibility of nature to any good: seeing it is not only prone to evil continually-but greedily enticeth and entertains all sorts of devilish rentation, to perfect iniquity. 3 I add, tha●●hese evil thoughts procee●● from outward objects, whi●● though they be good in the●●●lues, yet by the corrup●●● of man, they become all subject to corruption: and so being altered in their prime quality by our sin, they prove instruments by the divine justice, to consummate the same, and to take vengeance of the sin of man, by being occasions to stir up delight in sin, and so to the acting and consummating thereof: and so being subject more and more to va●●ty by our abuse; cease not to groan and sigh in their kind and manner for their deliverance from corruption; and so to the hastening of eternal vengeance upon man, the cause of their corruption. Discovering herein as the divers kinds of evil thoughts, from the divers Grounds of them: so also the order and consummation of evil Thoughts: That first, they proceed from the evil heart: 2 Hereupon they are increased by Satan's injection, and so inflamed more and more: 3. And they are seconded by the world, and outward occasions, all serving as fuel to increase the inward fire, and as matter to nourish and maintain the same, till it hath set them and itself, all on fire of Hell. And hereby manifesting the impossibility of man's recovery, either from himself, or from any thing in the world, seeing by reason of his corruption, all things become impure unto him, as being matter of sin, and fuel for vengeance. Disclaiming their niceness and perverseness, their superstition and hypocrisy, that teach to abstain from Meats, which God hath created good, and that for fear of pollution from the creature, seeing that which only goeth out of man, only defileth him, and all other creatures, 2. that refuse their good, in regard of the corruption, that accidentally accompanies the same, 3. And esteem good things evil, because they are abused by evil men. And teaching us, how to Sanctify all things, and make them pure unto us; even by purging first ourselves; because to the pure, all things are pure, Tit. 1.11.15. and so how to converse with, and in the World; Even by walking, as lights in the midst of a crooked generation, by sanctifying the same unto us by the Word, and Prayer, 1. Tim. 4.5. What is the proper subject of them? Thirdly I add, That as these motions and evil Thoughts proceed from the heart: so they rebound again upon the same, stirring and affecting of the heart to the liking or disliking of what is conceived: discovering herein the contagions and poison some nature of these Thoughts, that not only by their scent, they delight the heart, which was the fountain of them: but further also do ensnare and enuenome the same, to affect and consent thereunto. Advancing hereby the admirable wisdom and justice of God: who makes the evil heart it own scourge and tormenter, in that it is affected and infected with those thoughts, which ascend out of the same. And so therein convincing it desperate estate in sin: that through it Native corruption, is fast bound in the chains thereof, being so far from resisting the first motion to evil, 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 evil, and so to custom therein, and so to the benumbing and perverting of the conscience, that he may make up the measure thereof. Discovering therein, first; the desperate corruption of nature which hath in itself the seeds and spawn of itself, of all sin, no not the sin of the Holy Ghost exempted: and is sufficient of itself to the consummation of all sins, though there were no Devil to tempt, no outward object to allure, and so convincing him to be sole author of his own condemnation, to the justifying of God, and his righteous judgements against him, to the abasing and confounding of the pride of the flesh, and the advancement of the merit of Christ, as being only available for his recovery, only sufficient to the perfection of his Sanctification, that God may have the only glory of all his mercy. And this I lay down as a Description of Thoughts in general, because naturally they are only evil: continually the best are not without some mixture of corruption, sufficient without Gods rich mercy, to convince and confound not only all natural, but even all spiritual inherent righteousness▪ that so all pride of flesh may be abased, and the Lord only advanced in his free goodness & mercy. CHAP. II. Uses to be made in general of our Thoughts. 1 WHereas Hypocrisy usually makes a fairer show in Religion then doth sincerity; in regard of outward shows and and actions: yet herein is the honour of Sincerity, this the trial hereof, even by making conscience of Thoughts: this is the prerogation of Grace, to keep rule in the inward man, to captivate the imaginations, and subdue the Thoughts to the obedience of Christ. 1. Cor. 10.4. Only the Regenerate man makes conscience of the 10. Commandment, concerning lustful thoughts and desires, and so herein makes conscience of all the rest. Math. 5. 2. Whereas in regard of the variety and intricateness of our thoughts, yea indeed their infiniteness in a manner, we cannot take notice of them, and so neither of our own hearts: howsoever this to the carnal man may be an occasion of profaneness and hypocrisy: yet to the regenerate, it proves a gracious means to deny ourselves, and renounce our own righteousness, that we may be found in Christ. joh. 9 3. Phil. 10.11. 3. Seeing security is the most damnable and fearful delusion that Christians may be subject unto, as nourishing all cursed hypocrisy, and preparing by the ripening of sin, to sudden and unavoidable vengeance: There is not a better help to prevent the same, than the meditation and observation of our thoughts, as yielding continual matter of fear, humiliation, etc. 4. Whereas the Lord useth means to the prevention of evil, and therefore not only hath so left the mind of man, as that it is a continual fountain to yield such strange and monstrous thoughts; but further also leaves it to Satan, who pestereth it ofttimes with worlds of horrible imaginations and temptations to evil: And this to prevent the actions of sin and custom therein: Therefore this use may we make of our Thoughts: either to recall sin past unrepented of, or to prevent some sin we are subject unto: or to stir up to some such duty, as we have neglected and grown cold in. 5 Whereas the Lord is the searcher of the hearts & reins, he knoweth our Thoughts long before: therefore, as this may settle the heart against that secret Atheism, that saith in his heart there is no God, so it may further us to sinceritie-to labour truth in the inward man, to do all things as in God's presence, to approve the heart in all things unto God. 6 Whereas the Lord hath so estated us in this life, as that we have no abiding City here, but as strangers are traveling to what is above: hereunto especially furthers the consideration of our Thoughts. As being continual matter to unsettle us in any repose of this life, and gracious means to provoke us to hunger after perfection & glory in the life to come, where we shall be free from these inborn neighbours, and noisome companions, haunting us in all occasions, places, and times, being present with us, when we should do good, and always convincing us of evil, when we do our best, who shall not now desire to be rid of this body of sin, that we may more freely and entirely serve our blessed God. 7. Lastly, this Doctrine of Thoughts will prove an excellent spur for our encouragement to all conscionable holiness. For as our Thoughts are, so will be our words and actions, labour we to rectify them, and all will be conformable. CHAP. IU. Of good Thoughts, and such temptations as are incident hereunto. WHat good Thoughts are: Namely, The sole and immediate Motions and Operations of the Spirit of God, illightning the understanding with knowledge of good things, and so stirring up Thoughts and Motions to affect and embrace the same, and so to constant practice herein. I say, they are the sole & immediate motions and operations of God's spirit: thereby to distinguish them from all evil motions, which arise from corrupt Nature and so to strip Nature of any interest in them, and to give the Glory of all good in us unto God, in whom we live and move, and have our being: whose it is, to give the will and the deed, of whom is our sufficiency even to the thinking of a good Thought. 1 Cor. 3.5. 2. I add, how they are wrought in us by God's Spirit, namely, by illightning the understanding with the knowledge of good things: Expressing therein the material cause of these thoughts: Namely, that they are bred of the knowledge of good and holy things: not that natural divine knowledge remaining in corruption, which neither at all reacheth to the Dear knowledge of the true good; neither enable; the knowledge of what it tenders, to be particularly conceived, and applied of us; but a spiritual knowledge from the perfect light: whereby it conceives the will of God, and what concerns the same, and so As it followeth, provokes the Thoughts to an actual & constant approving, and practising of the will of God: And herein they are differenced from all the Thoughts of Hypocrites which are but Flashes, and Tastes; never enabling to action: at least not to constancy therein. Of the divers kinds of good Thoughts. These are generally Two 1. Extraordinary, such as were occasioned by Revelations, Dreams, as to the Prophets and Apostl s of old: and these, either concerning their own estates, or the general condition of the Church, as to Esay, jeremy, etc. And also to peculiar and private men, as to Princes, Dan. 2. and 4. Genes. 41. so joseph. Luk. 1. Mat. 1. And these good Thoughts are common to good and bad: As being sent of the Lord, either to warn them, and bring them to repentance, or else to make them without excuse, as may appear in the case of Pharaoh, Nabuchadnezzar, jeremy, etc. Secondly, these Thoughts are ordinarily raised by the blessed Spirit of God, guiding the heart, and stirring up therein good motions: and these also are divers according to the different working and measure of the Spirit in divers subjects. For either the Spirit only illightens the mind with some supernatural knowledge, and so thereupon offers motions, and stirs up Thoughts, and so desires and affections to the truth. And these may be in the wicked, and unregenerate as serving to puff up, to entertain worldly ends, to benefit others, and happily further their salvation, to make ourselves without excuse. Or else, The spirit heals and renews the heart, and so kindles in it Thoughts, and motions to serve God, to embrace him as the chiefest good: which though by tentation, or neglect, they may be choked, and in a manner to our sense extinguished; yet by the power of Grace, they are revived again, and so continued to provoke us to perfection & to comfort us in our failings: And these are proper to the Regenerate. And these are divers, according to the divers occasions of them: which are Generally two. Either Occasions of joy, in regard of particular or public, inward or outward prosperity, and these occasion Thoughts of joy, thankfulness, triumph, etc. Or Occasion of Sorrow, in respect either of our own or the Churches inward or outward distress: and these occasion thoughts of sorrow, perplexity, etc. And both these, though contrary in themselves; yet both good; being jevelled to their proper Objects, & kept within their true and holy Bounds. And both these according to their several objects are also differenced more particularly, yea extend themselves innumerably according to their occasions. The singular benefit and advantage of good Thoughts. Generally, They are notable evidences of the sincerity of the heart, as only known to God, and by the pureness and holy temper, and swaying of the Thoughts, so known unto us, as that thereby we are sensible of Gods present grace, and hungry after a greater measure: for as our Thoughts, so are our desires after heavenly things. Particularly, they are gracious trials, and warrants of the sincerity of all private duties performed secretly to our God; who seeth the heart, that not so much with the lips, as with the motions of the mind, and wrestlings of the inward Thoughts, we combat with the Lord; and fie and groan unto him, who sees in secret, and will reward it openly: So did Moses, David, Anna, and the rest of the Saints, approve themselves unto God. Exod. 32. 1. Sam. 2. Secondly, they are sound Trials of the sincerity of all Outward duties. It is not so much what we do, as what we mind; not what the eye or ear attends, as what the Thought and Affection fastens on. The Lord loveth truth in the inward parts, and regards the outward service according to the inward intention. And so they prove gracious means daily to humble us in the performance of our best duties: seeing at the best, howsoever we may carry the duty currently in the outward Action before men; and so being approved and advanced of them, are thereby subject to pride and vain glory; and so to hypocrisy; as to rest in the outward work done: yet if we consider the manifold wanderings of the heart, those blasphemous and profane thoughts, that do accompany them, diverting the mind therein from God, and hindering the constant sincerity thereof: how shall this but exceedingly humble us under the mighty hand of God? who trieth the thought, and judgeth according to the sway and temper of the heart: shall not this discover the imperfection and pollution of our best actions, even to be no better than a menstruous cloth? Esay, 64.6. And hence ariseth another gracious Benefit, namely, that being privy to this inward corruption, we stand not upon our own righteousness to be justified thereby, but still renounce ourselves, that we may be found in Christ: that by his virtue we may be enabled to more sincere and universal obedience. And this produceth another gracious Benefit, namely, that in the sense of our imperfection, convinced by the obliquity of our Thoughts; we are still provoked to forget what is behind and to hasten to that which is before, even for the prize of our high calling in jesus Christ. Lastly, because the conscience of inward corruption is a special occasion to Satan to challenge of hypocrisy, & so to discourage in our proceeding: We have out of this consideration of our inward purposes, as a gracious evidence of the truth of our hearts, because we think and endeavour more than we can do: and so on the other side, a sure pledge of the sincerity of our thoughts; because we discern and mourn for our inward failings, and so have a notable comfort of the acceptance of our Actions, not so much from the uprightness of our hearts, as from the righteousness of Christ: whereby his Spirit being conveyed into our hearts: doth thereby still convince us of such evil, which the world knows not of: and so withal, approves us to be in Christ, not having our own righteousness, in that we stand not upon our own justification, which is confounded by this sense of the corruption of our thoughts; but that still we take hold of Christ, and labour to be found in him, that so we may grow up in him to perfectness: as having thereby not only an evidence of the Acceptance of our present, and so of our Endeavours for the present: but hereby also reaping a comfortable evidence of our assurance to continue, & persevere unto the end, seeing our Christ will not quench the smoking flax, nor break the bruised reed: but will still show his power in our weakness, and perfect his work by our infirmities, that he may have the only glory of his Merit, and we in him may attain the full measure of the age of Christ, growing up to be perfect men, wanting nothing. CHAP. V General Rules for the well ordering of the Thoughts 1 THat we spend our time most in Meditation of God's Majesty and goodness: and so wholly season our thoughts therewith, and with the fruits thereof, namely, the hope and holdfast of eternal life. 2 That we withdraw our selves as much as may be from worldly vanity. 3 That we begin the day with holy Thoughts and Meditations, not suffering ourselves to be interrupted by any unnecessary occasion. 4 That we take occasion in the night, to exercise our thoughts on God, and such occasions as then shall be seasonably offered, breaking our sleep not unwillingly to this end. 5 Rectify we our thoughts daily by Reading the Word, and often private prayer. 6 Call we often our Thoughts to an account, and let not an idle thought pass without a Censure of the Word. And condemn we the deceitfulness of our hearts: which minister occasion of such infinite thoughts, and contrary. 8 Meditate we often on the day of judgement, when inquisition shall be made for our Thoughts. 9 And forget we not, that Infinite Sacrifice of the Son of God, who knows our thoughts, which we are ignorant of: and hath performed a plentiful Redemption for them all. 9 Give we not the least way to our wandering and foolish Thoughts, but suppress we them presently, and 10 Exercise we some Special of our Thoughts, and put them in practice, because Idleness is the nurse of these vain Thoughts. 11 Strive we especially against Pride and Covetousness, which minister most common and dangerous matter of fearful and wounding thoughts. 12 Obey we the checks of Conscience, convincing these Thoughts, and labour we to sharpen it, that it may censure more. 13 Discern we wisely between our Thoughts, 1. such as are unnecessary, nick we them in the head, & cut we them off presently, 2. Such as are necessary, discern we of the most necessary, & laying aside those, pursue we these. Thirdly, yet so, as that we wisely single them out, not confounding our minds and memories with many at once, but pursuing one, and bringing it to some head and use. 4 Yea though a more necessary Thought come in the way, yet hold we on in our choice, till we have brought it to some issue. 5 And whereas we must look for of●en interruptions from Satan: so entertain we these, as that we give not over without sight of conquest, and then return we to the pursuit of our former subject. 14 Bee we constant in performing the Daily Sacrifice, and restrain we our thoughts to such particular duties, as are incident to each season and occasion. And herein avoid we wisely all curious Speculation, and diving into hidden mysteries, as being a main occasion to stir up & increase blasphemous Thoughts. And so also carefully avoid we curiosity & prying into others affairs: looking home especially, & minding our own business, that so we may prevent a world of envious & censorious thoughts. Especially be we careful of keeping the Sabbath, spiritually confining our Thoughts to holy things: and this shall be a means to better them at all other occasions. CHAP. VI, Of divers Marks and Rules to discern holy Thoughts by. And how to difference them from all deceitful and carnal thoughts. FIrst is, in regard of their Nature, Form, and manner of working, as ordinarily following the temper and constitution of the heart wherein they we 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 advised, constant and effectual. Secondly, they differ in regard of the Obuct. The Thoughts of God's child are upon that one thing which is necessary, subordinating all other thoughts thereunto. But the thoughts of the hypocrite, though they may rove now and then after heaven, yet their main object is temporal happiness, and such things as may further thereunto, and so subjects all conceit of heaven to the happiness of the earth. Thirdly, They differ, in regard of the Order and Government of them. The Hypocrite esteeming them as Thoughts, and so Free, rather as dreams, & imaginations, than any matter to be heeded; so passeth the mover without observation▪ without employment, etc. But the Godly, labours to make his heart a gracious receptacle of holiest thoughts, and so sets a watch over his heart, to prevent evil thoughts, covenants with his soul to entertain the good. Among the good, makes choice of the most necessary, subordinate's all other hereunto, sets bounds to those millions of imaginations, that daily arise: and erects an holy Regiment among them, Confining them wisely to a reverent & settled meditation upon God's word and works; to a care of conscionable managing the Affairs of his Calling; to a desire, how to benefit the Church of God abroad, 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 unregeneration is utterly unacquainted. As first, Thoughts full of fear and astonishment, all of hell and horror, which first rise out of the heart, when it is first stricken with the sense of God's wrath, at the sight of his sins. These are scorched in many with the very flames of hell, in their first conversion, and they do even fret and consume the very marrow out of the bones, and turn the best moisture of them, into the drought of summer: and yet (which is not peculiar to the wicked, which have some such terrors from the fear of vengeance) have their issue in most unspeakable comforts And these are a second sort of Thoughts proper to the Godly, composed all of pure comfort, joy, heaven, immortality: being the sweet and lovely issues of the Spirit of Adoption, speaking peace unto the poor soul, in the testimony of the pardon of sin. Hence proceeds another troup of spiritual and unutterable Thoughts: after the new birth is confirmed & grown up to some good stature: because now it is to encounter, either with the feigned joys of the world, or with the bitter sto●mes of troubles, and persecutions: therefore it pleaseth the Lord to prevent and arm it with some such heavenly draughts of that immortal pleasure, that so it may both despise the bitter sweets of the world, and wade thorough more cheerfully the momentany troubles of this life. 1. And these usually may be discerned by their fit seasons: either, after some zealous heat, and feeling fervency in prayer. 2. Or, some gracious & profitable sanctifying of the Sabbaths. 3. Or upon some special and set humiliation, performed for some special sin, or general calamity, imminent, or lying upon the Church. 4. Or, upon some strange imputation of the fiery and malicious tongues of the wicked, when the innocent heart retiring into it se●f, & examining it inward evidence, finds no cause of such false and cruel imputation, but defence of God's truth and profession of holiness. 5 Or, when the malice of the wicked, hath so far provoked, as to compass and enclose the poor soul, that it sees no way to escape: but is ready to be swallowed up and utterly rooted out: then as a comfortable testimony of deliverance: it pleaseth the Lord usually to shine unto it, with some such beams of heavenly joy, that so it may not faint under the burden, that it may be more than conqueror in it. 6. Oft times, it pleaseth God to accompany the conscionable receiving of the Sacrament, with these ravishing joys, that so the heart may be taken up, from poring on the outward Elements, to solace itself in that heavenly Feast of Christ's all-sufficient merits. 7. Specially, if it please the Lord to call out any of his Saints to witness to his truth, and to lay down their lives for the testimony of jesus: usually here, this joy appears: both in their profession of it before men; with that boldness alacrity as they usually have been esteemed out of their wits: in patiented enduring their taunts, etc. as also especially in sealing up the truth with their blood, as the case of many Martyrs have made it evident. Usually, after an heavy storm of inward trouble, and vexation of Conscience, it pleaseth the Lord to return with the joy of his countenance, and so refresh the heart with joy unspeakable, and glorious. 1. Pet. 1.8. A fifth difference of the good Thoughts of the Hypocrite and sincere Christian is in regard of the seasonableness of them. The sincere heart as it hath it Thoughts fixed on the best Object: Namely, the glory of God, and it own salvation; and such means as may further the same; so doth it wisely entertain such occasions as either way fall out, to further it annoying of it desired end: And to this purpose, are the holy Thoughts suited, and sorted accordingly. If the Lord turn away his face, the thoughts of grief & astonishment, if he smile and return, in liberty, and compassion: then our thoughts are striving to be thankful unto our God: As it fares well or ill with spiritual occurrents, either in particular to ourselves, or in general to the Church of God: so are the thoughts of feeling members sorted answerably. Especially seeing the Lord hath offered one Occasion above all the rest, to try the right swaying and pitch of our Thoughts. Namely, his holy Sabboath: therefore this will prove a main trial of the Sincerity of our thoughts ●hat we can prepare them to entertain the spiritual Occasions thereof: Fix them constantly & separate them thereupon, and retain in them a longing & hungering after the next Sabaoth approaching, as if yet we had not our fill of those heavenly dainties, as if we would redeem the time, and store up 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 Howsoever diversity of earthly occasions may distract and alter his thoughts, yet is this only in regard of the crossing of his temporal happiness, not in that h●●●●●e & it future happiness is intended hereby. Let profaneness be countenanced, or sincerity cherished, he takes no thought, so he may sleep in a whole skin, and keep entire his worldly comforts: this is that which gives life to his thoughts; if this do fail, his thoughts are heavy, dampish and desperate. Well may he conform and comfort with the times in his outward gestures, words and actions: but ordinarily his thoughts admit no change, save only so far as his private temporal felicity is endangered by public judgements, or enlarged by showers of mercy, and blessings from heau●n. 5 A sixth ●●●fference between the Thoughts of the sincere hearts, and formal hypocrite appears by his skill and dexterity in ruling, by that holy wisdom, and Godly jealousy, in watching over them. 1 We may observe even in the unsanctified heart some watching over words and actions, because these are obvious to the World, and respect credit; but for Inward thoughts these are neglected upon pretence of their Liberty, or in regard of the difficulty and impossibility of ordering them; being so divers, sudden, innumerable, etc. 2 If any regard be had herein, it is only of such, as tend to provoke to some monstrous sins, either abhorrent ro Nature, as not being accustomed thereto, or tending to some disgrace, and danger in the World, or some great horror of conscience. 3 Yea happily upon Experience, in regard of present employments, he may gain some mastery over thoughts of heaviness, or melancholy, over thoughts of rage, revenge, & so to maintain the credit of his civil honesty, to prosecute his present occasions more cheerfully, and so enjoy more securely his Idol of worldly happiness: but for a General and Special Watch over all his thoughts: such as hinder and interrupt spiritual duties, such as provoke to the enjoying of his beloved sin: such as tend to an inward familiarity with God; these things as he makes no conscience of, or desires to be soothed in: so for the Thoughts that concern each particular, he easily gives liberty to himself; Either resting in the outward Work, and form of holy duties, & never regarding, or being troubled with such inward thoughts, as do tend to make him spiritual therein: or labouring to smother & dead such thoug●●●, as any way cross his darling sin: or not at all being acquainted with any inward familiarity with God in meditation, private prayer; etc. he esteems all such thoughts no better than temptations that move and call upon him thereunto. 4 And if so be, that he be touched with troubled thoughts, tending to bring him to Repentance: these also he esteems as fits of Melancholy, tending to disquiet his carnal peace, and so rejects them as temptations. Thus is it with a naughty heart in the ordering of his Thoughts for Heavenly things. 5 Only for such worldly occasion ●● as tend to the managing and enjoying of present happiness, as his thoughts are usually, and indeed only hereupon: so hath he here so●● wisdom to order and dispose of them, to their several occasions, not that he may repress & subdue the insatiableness of them, but rather that by his politic disposing of them to their several occasions, he may better enlarge them with more contentment and profit, for the more free enjoying of earthly happiness. 6 And so though he should generally suppress and smother all subordinate Thoughts, tending any way to the satisfying● of the Flesh, yet herein is his deceit, that he intends only the curbing of some present: for the enjoying of the main Idol of pleasure, or profit which he aims at, that his thoughts being now restrained in a lesser evil, he may have more liberty to prosecute his darling sin: and so when he hath attained his desire, than the former watch is discharged, seven worse Spirits enter in, Liberty is now granted to all looseness, and evilness of Thoughts. 7 Or if he be disappointed of his hope, and crossed in his main desire: yet here is his comfort, to enlarge his Thoughts therein, to please himself thereby, that his mind was as good though he cannot enjoy it: He is rich in thought, though he cannot be otherwise: It doth him good that he can still think thereon: This gives him hope, that yet he shall prevail, or this will please him, that he can even think enviously and disdainfully of others, that have attained what he hath miss. 8 May we not observe it ordinary with wicked men, that though they are out of date concerning the act of some evil: yet in regard of the insatiable desire of their hearts, it is a main comfort to think of pleasures past, and so to retain in the mind a speculative Idea of them, and thereby to renew a spiritual practice even of former sins. 9 Thus it fareth with the wicked in the ordering of their Thoughts. Generally we shall find this, That their main practice is to curb and extinguish by all means, all good and holy Thoughts: But to give the bridle by all occasions to vain and wicked imaginations. As for the Regenerate, It is otherwise with him: As his heart is settled upon God, and the things of a better life, so are all his thoughts intended and purposed thereunto. And he useth all holy means to nourish these holy Thoughts, by Prayer, Meditation, Hearing and Reading the Word. And he avoideth carefully all means which may interrupt or divert the same as idleness, ill Company, wicked objects, wandering of his senses, discontent. 4 If evil thoughts are raised up by Nature's corruption, or Satan's injection, or occasioned from without by worldly objects: herein appears the wisdom of a good heart: First not to give way unto them: He suffers not his heart to run after his eye, no not so much as to be delighted with it, to be ensnared with the pleasure thereof: but by all means seeks to stifle the thought at the first rising, If it be blasphemous and terrible he reason's not with it, but rejects 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 rejects it likewise speedily, as a bratte of Satan's Angellike brightness: and so continues with fear and watchfulness in his intended duty. 5 As for the sins he hath by God's mercy conquered: as Satan by renewing the thoughts thereof, seeks to re-enter; so doth he wisely turn these thoughts to prevent re-entry: adding withal, not so much the sweetness of the sin past, as the bitterness thereof, what it hath cost him already, what a scar it hath left on him, what a good God he hath found in delivering him there from: and so turning the thoughts of enticing to sin, to the thoughts of Gods exceeding mercy, in pardoning the same, and giving him grace to subdue so hideous a monster, his heart is taken up and nourished with the love of Christ, and in him is strengthened to resist Tentation. 6 This is certain, that the Thoughts reviving former sin, breed in him more humility, more fear of himself, more watchfulness against new surprisals, a daily renouncing of himself, and relying upon Christ, that so he may neither be tickled with new delights, nor affrighted with horror of judgement, at the ghastly appearance of them 7. Especially, whereas Satan will now shroud himself even under our holiest purposes of humiliation; either by raising up some tickling delight of the sin, which we labour by most earnest and sorrowful thoughts, to judge in our selves, or else mingling with these thoughts of sorrow, melancholy passions; to distract and divert them from the true end: Or else to eat out this flourishing gourd of our most intentive & humbled thoughts, with some worm of spiritual pride, desert, etc. had not the holy heart need to keep a special watch herein, doth it not wisely suspect itself, in regard of these dead flies that are like to corrupt the most precious ointment, and to deprive it of the comfort of all sound humiliation; though not enticing it again unto the same sin, yet changing it hereby into a more grievous and dangerous evil. Another point of this heavenly wisdom in watching over the Thoughts; ordinary to the elect, where in he exceeds the unregenerate, is, a wise singling out, and encountering of them. As, whereas there is no child of God, but is subject to one sin above another: therefore it is his especial care to curb his thoughts concerning it: though he neglect not any other, yet principally he attends such thoughts, as tend this way, etc. And so, as it usually falleth out, that, as he shall find himself defective in one grace more than another: as his heart is enflmed with a love to all God's commandments, and to such graces as may further to the performance hereof; so especially doth he think upon most, what he wants most: and so labours to enlarge and quicken his thoughts thereunto by prayer, repentance etc. And hence proceedeth another branch of this heavenly wisdom: that, whereas, it is then best to enlarge the mind in holy thoughts and meditation, when it is freest from hindrance, either abroad or at home: Therefore the holy heart taketh the fit opportunity hereunto: Either desiring a private and retired course, that so it may more freely solace itself with it God; and enlarge it thoughts on God and his goodness: or else taking Occasion of the night season, when the body being at rest, is free from interruption by outward objects: 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 fear of Melancholy Bugbears, etc. So, if he retire himself, it is rather to plot for his desire, or bless himself in his purchase: to flatter his heart in his imaginary happiness. If now any good motion break in, to draw him higher, he startles as it had been at a Bugbear; and presently breaks of to company, music: so far is he from cherishing and entertaining the same. Above all, he cannot endure, if it may be, to wake in the night alone: It is his wisdom to drown his head to bedward, that he may lie in his bed like a stone: If he awake, his next work is to toss and tumble his body, that so the mind may not settle to any holy meditation: If he dream of temporal good, it grieves him that he hath it not. If he dream of evil, it scares him to report of it, Once it is, that he seldom or never dreams of heavenly things, or if he do, he accounts it as a dream and so it vanisheth. Especially we shall find this proper to the Saints, to be wise in entertaining the motions of the Spirit: observing the checks of conscience, and furnishing the mind with holy meditations: Rejoicing exceedingly in the now plentiful tender and gracious success thereof. And grieving exceedingly, either at any contrary motions, or at the neglect & disappointment of good motions: He knows, that by neglecting such, he may grieve the Spirit, & so grow to a quenching of the same, and thereby be drawn to despite the spirit of Grace: if not directly & by profession, yet indirectly and by an carnal opposition in slandering & persecuting spiritual graces in God's children. And therefore his wisdom is, to resist the beginnings of evil, and entertain the first motions of good: that so he may prevent the practice, and custom of sin, and so hardness of heart, profaneness and Apostasy. That so being faithful in a little, he may be entrusted with greater mercies. And so he is also careful and provident to gather & treasure up store of good matter and heavenly businesses for the continual exercise of his mind; lest that noble power of his soul, should be taken up with trifles and vanity, seed upon the earth, or wear and waste itself with barren & lumpish melancholy. To this end he is conscionable in redeeming of the Time, in walking faithfully in his calling, to auspicate his worldly occasions with spiritual exercises, & spiritual ends. And thus his life is a life of meditation, either upon his own infirmities, & deceitful heart, that so he may prevent them, or be humbled for them: Or upon the Majesty and Attributes of God, to elevate and settle his mind from these base & corruptible things to that one thing which is necessary: Or upon that wonderfully mystery of his redemption, to quicken & strengththen his faith, and settle him against all oppositions; or upon the power of Grace, and sweet trade and course of sanctification: to provoke him to thankfulness and and encourage him to perfection: or upon the occasions of his calling, the manifold cases of conscience, & perplexity, that are incident thereunto, to wean him from the love of the world, and provoke him to a general and entire holiness: or upon his spiritual state: how to preserve first love, prevent rel●pses, grow in grace; or, upon his own mortality & infirmities, the trains of Satan, the terrors of hell, the suddenness of judgement to prevent security, and provoke to a daily watchfulness. This is the Treasury that supplies an holy mind with continual profitable matter. What room would there be for idle thoughts, if the mind were thus employed, intending seriously now one, and then another, to prevent custom, and loathing, not giving over any particular without some special uses for the reformation of some special hurt, or increase of some spiritual 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 accompanied with Thoughts suitable thereunto. Either in regard of their own, or others occasions. Hence it is, that for sin, thoughts of excuse, astonishment do ensue, for others of prosperity, thoughts of indignation, envy, etc. Psalm. 73.37. So it is also with the wicked But. with this difference In these, the issue of sorrow brings, despair, or blockishness, or carnal pleasure. In the godly, Repentance, so peace and joy.. 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 quieting and refreshing of the heart in 〈◊〉 issues of Gods provis 〈◊〉▪ And so a daily refining and purging of the hearts from the dregs o●●orruption, and eleuat●●●●he same to more durable happiness. Psal. 62.1.2.5.6.7. And may we not difference these good thoughts in the wicked and godly by their compass and bounds: Yea certainly. As thus, The ordinary good thoughts of the godly, are bounded within the compass of their calling, not only as they are Christians, but Civil 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 compass of their own ability, either 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 than they purpose inwardly, or would do, being drawn by outward respects against the main purpose: and if they do less than they purpose, it is not because they consider their shortness of practice above their purpose, what they should and would do, but because they think what they do insufficient: They intend no more, they are afraid to over do, to be precise or curious, as they call it: they cannot be Saints, and therefore they purpose not to be so, as measuring their purpose by their ability, and stinting their ability to their own power, and not measuring it by the power of God. Uses of these Differences. 1 Hereby we may be able to discern that Privy Hypocrisy, which lurketh in our hearts, as now understanding the bent and current of our thoughts, and being wise to discern the secret sleights and deceitfulness thereof. 2 We may also hereby both comfort ourselves & others in all outward failings, if we can find such a frame and ordering of our Thoughts and Affections, and to clear ourselves and others of hypocrisy. 3 This difference shall cause us to labour, an holy government and watchfulness over our hearts and secret thoughts, that so we may attain to a constant practice 〈◊〉 holiness, and thereby follow after perfection, and be prepared to glory. 4 By this we shall discern of all particular actions in God's worship, and to have comfort by the sincerity thereof, of their acceptation with God. Evil 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 Atheistical Thoughts. 2. Melancholic and fearful imaginations. 3. Vain and wandering thoughts interrupting them in holy duties, of which in their places: And first, CHAP. VII. Of evil Thoughts in general, What they are. NAmely, the Immediate sprouts and first blossoms of the corrupt heart, diverted from God, and encited hereby to do somewhat displeasing his Majesty. 1. I say, they are the immediate and first sprouts and blossoms. Because the evil heart feeleth and expresseth it corruption, first by these evil thoughts▪ These first bewray it aversion from God, these are the first motions to displease his Majesty. 2. I add: That they proceed immediately from a corrupt heart, as being a fit tree to bring forth such bad fruit, as being able to yield no better. Shall we look for figs of thorns? In that it is wholly tainted with sin; to prove that they are not ●●ee, proceeding from such a ●ountaine; that there is no ability in man to good▪ seeing the fountain and first streams are altogether defiled? 3. I add, that they proceed from a heart diverted from God: to prove, both the corruption of the heart, whose sincerity consists in conformity with God, so that it no sooners diverts from him, but it loseth it virtue. As also, thereby their further corruption; not only that they are evil, as being estranged from God, but that they are of themselves like to continue so▪ as having no power to rectify themselves again. 4 And thereupon it follows That these thoughts arising from the corrupt heart, become presently strong, and lively to draw the heart to consent, and so to action of evil: so impossible it is without grace to stay the current of them. jam. 1.13.14. Of evil Thoughts: The causes of them. 1 The Lord many times leaves us to be buffeted with evil thoughts, to prevent thereby security, and so to avoid gross and scandalous sins: as we h●ue often temptations of unbelief, to make us careful of Apostasy, and fear renouncing of the faith. 2 These arise either from our own corrupt nature, not yet thoroughly purged, in regard of the inward poison thereof: or of some sin unrepented of, or of some sin which we have not laboured to reform in others; or of secret sins which we may fall into: and are inclinable by former custom, course of life, calling, and company, etc. 3 They proceed also from outward objects of the World, as the lusts of the eye, and whatsoever working upon the senses. 4 Or they proceed from Satan, immediately, casting in fearful, and blasphemous thoughts: or mediately joining with inward corruption, and outward objects, or both: and so quickening, & enlarging, yea strengthening those inward evil thoughts, and multiplying upon them others more evil and desperate. And these are more especially the Occasions of them, in regard of ourselves. 1 Either we are not watchful over our hearts, do not guard and fence them: but let them run after the eye and other se●ses, and so through those carnal windows, occasions are offered, and evil motions presented. 2 Or we are careless and negligent in the meditation of good things, and not allotting set times thereunto: not preparing our hearts to confer familiarly with our God: and so we are whipped to his duty, with evil thoughts. 3 Or we are grown formal in the matter of religion, resting in the fashion and custom thereof, suffering our hearts to run after our covetousness, Ezech. 33.31.32. and so we are justly confounded in our formality, with variety of evil thoughts. 4 Or else we take not notice of Original corruption, but rather measure our Estate by actual and outward sins, and so we are pestered with evil Thoughts, either to convince thereof, or to draw us to inward sincerity. 5 Or we stand upon it, rather to do things in the sight of men, then in the presence of the Almighty; and so we are confounded with sense of inward corruption. 6 Or we have neglected good and holy motions and thoughts, and therefore we are given up to be buffeted with evil Imaginations, and yet to set light by them. Of the divers kinds of evil Thoughts, and the occasions of them. Our Thoughts are different, either according to the infinite variety of objects from without, occasioning them. Or from the insatiable fountain of corruption within, breaking out daily to innumerable, and these different. According either to complexions or callings, or Company or condition outward, or custom and habit of life, etc. Or from the unquenchable malice of Satan, either stirring up natural corruption, or forcing nature by injecting of violent darts of venomous & blasphemous thoughts So that to determine of each diversity were infinite and impossible: Only my purpose is, to touch such diversity of Thoughts, as are most dangerous and obvious to the Saints; that so we may learn to resist and subdue the same. And these are according either to those three main objects, ordinary in the World: as the Lust of the ●ye, occasioned from the eye, receiving wanton, and alluring objects to provoke Lust. And 2. the Lust of the Flesh, desiring and affecting riches and means for the furtherance of carnal pleasures and delights. And 3. The Pride of Life, honour and greatness to countenance sin, to make it our happiness, to flatter us therein, because we prosper, etc. Or according to the two general Conditions, which men in the World are subject unto, namely Prosperity and Adversity: the one whereof is accompanied usually with Blasphemous and atheistical thoughts, The other with Melancholic and desperate Thoughts. Truly they agree all in this, that they are deceitful to ourselves and others. General Rules concerning evil Thoughts, both for the discerning and suppressing of them. 1 That what sin we are most accustomed to: the Thought thereof will be sure most to disturb us, and that in the morning at our first rising, principally to prevent all good motions: to provoke to continuance in sin. 2 That when we are about to do most good, we shall be sure to be prevented or interrupted with vilest thoughts. 3 That we must at no hand give way to evil Thoughts, nor to suffer them to dwell upon the heart, or upon any object, lest they draw to consent, and so to action of sin. 4 That in rejecting evil Thoughts, we propound a contrary object, and so divert the thought thereupon, and so we shall graciously subdue the same. 5. That we entertain the very first motions to evil not without some horror and trembling; so shall we be graciously prevented of the tickling of the flesh; by these thoughts, and so consent and action wisely prevented. 6. That though evil Thoughts in themselves, & to the wicked are sins, even without consent: yet to the godly, through God's mercies they are not imputed, so we do not consent, and approve of them. Rom. 7.15.16.17. etc. 7. That man judgeth the heart and thoughts by the works, but God judgeth the works by the heart: first he accepts Cain and then his sacrifice. And therefore above all, we should watch our Thoughts. preservatives against evil Thoughts. Some are extraordinary. As that it pleases God ofttimes, because we have entertained thoughts of evil, and so are likely to fall to the Act of them, because the committing hereof might be a reproach to his Name: To leave us to be touched in our Names by men, that so the evil report may prevent the evil deed, and preserve the Name of God untainted thereby. Nay it falls out, that to heal inward lusts and ordinary evil thoughts: it pleaseth God oft times to leave us to be buffeted by Satan with horrible & fearful thoughts of blasphemy, to awake us out of security, to call us to a deeper humiliation, and so to draw us nearer into God's presencc; to be more familiar with him, and so to replenish our minds with more heavenly thoughts. 3. Yea oft times our best and holiest actions as they cannot be without, so it pleaseth God in his wisdom that they shall be accompanied with wandering thoughts usually, sometimes with blasphemous & overioyous injections both to discover our imperfection, and to humble us under his mighty hand, as also to provoke us daily to hunger after Christ, and so ●n him to hasten to perfection, as hereby preventing us of such as are more dangerous, namely, thoughts of Pride, Merit, etc. which may rob God of his Glory, and so hinder our proceeding in grace. Rules herein are, That seeing secret things belong unto God: but that which is revealed to us and our children: Therefore howsoever God in his infinite wisdom may sometimes work extraordinarily as bringing light out of darkness, to reserve the glory of his mercies entirely to himself. Yet seeing we have a sure Rule and an ordinary way to walk by and in: we may so make use only of these extraordinary ways of God, as to be humbled thereby in giving God the glory of his wonderful wisdom and mercy: not at any hand to presume upon this experience to give way unto Satan or our own proud heart, either to try such conclusions with God, as if because the Lord in mercy turn about such evils to our good therefore we may purposely do evil that good may come thereof, we may give way to our vain thoughts, cherish blasphemous imaginations, puff up our hearts with unseasonable joy: But rather herein walk we by the common Rule of settling our hearts in the presence of God, purging them of all known evils by repentance, examining the by the word, and our intention in the present work, confinining them to the action in hand, and being humbled in our best endeavours for the incurrence and interruption which ariseth thereby. That so we may still fetch our righteousness from our Maker, & procure the acceptation of our well-doing, through the merit of our saviours and so in him grow up to perfection. 2. That we be more careful to purge the fountain of corruption, our evil and unbelieving hearts; and so we shall be less postered with evil thoughts, or less ensnared by the extraordinary incurrence of them. Ordinary preservatives, and means to subdue them are these: 1 That we store the heart continually with holy matter, and so shall there be no room for idle Thoughts. 2 That we make a covenant with our hearts, and keep a continual watch over them; examining them daily, and trying them by the word: so shall not evil thoughts roost in them. 3 That we make a covenant with our eyes, and other senses; keeping them from carnal objects, or not letting them dwell upon them: & so may evil thoughts be graciously prevented. 4 To this end, be we careful of our company, avoiding the fellowship of the wicked: and so shall we wisely avoid the occasion of many evil Thoughts. 5 And avoid we curiosity and p●ying into hidden mysteries, and unnecessary speculations, so shall we avoid blasphemous and Atheistical Thoughts. 6 Above all take heed of Idleness, being the fountain and nurse of all filthy and terrible Thoughts. 7 And labour we to set bounds to the mind in regard of it desires, striving for contentment in our estates: so shall we avoid a world of covetous and ambitious thoughts, and such as do accompany the same, as thoughts of deceit, murder, flattery, etc. 8 Be we conscionable and powerful in holy duties, watching over such thoughts as do accompany us therein: especially those good thoughts that are foisted into hinder the present intention of the mind: For the neglect hereof gives the Lord just occasion to leave us to be buffeted with all sorts of evil thoughts: especially such as are terrible and impure. 9 And so be we careful especially of ourselves, when we are alone, that now especially we let not our thoughts rove at random, but confine them to some certain bounds: Principally to think on the goodness of God, to lay open our hearts before him, lest terrors assault us, or mopishnes and drowsiness dead the heart. 10 Especially be we careful to entertain the good motions of God's Spirit, to obey the checks of Conscience, to make use of God's wonderful works, both of mercy and judgement, that are extraordinarily offered unto us, seasoning our hearts with an holy meditation of them, so shall we graciously prevent evil thoughts. 11 Take we notice often of natural corruption: In all practice of repentance fetch we our sin from this fountain. Psalm. 51.3. and be we still hewing and digging at this root, and so shall we be less troubled with evil Thoughts. 12 And labour we in holy duties to draw ourselves into the presence of God, to avoid ostentation, and respect of man: to do all things as in God's presence, and to his glory: so shall evil thoughts less prevail with us. 13 Remember we, that we must give account for them, and so let us reckon with ourselves for them in this life, that so we may not be judged for them in the life to come. 14 Above all be we careful to watch over our Thoughts on the Sabaoth; because that day above all other bindeth our Thoughts wholly to the good abearing: and this shall be a means to order them the better when we have more liberty for the world. 15 And to this end labour we to wash and purge the Fountain of our hearts in the blood of Christ, that so being purified by Faith in him, the streams of our thoughts and affections may be cleansed and sanctified. 16 And so, if any evil Thoughts arise up in our hearts, let them not remain in us, but presently make resistance against them; by trembling thereat, and turning the heart to a contrary subject, humbling our souls by speedy repentance for the same; jerem. 4.13. Uses in general to be made of our evil Thoughts. 1 Hence we may gather the immortality of the soul seeing our Thoughts are so infinite, various; etc. 2 As also that original corruption of our Nature is hence evident, from which proceedeth this vanity and disorderednesse of our Thoughts. 3 And so the Impossibility of nature to any good; seeing we are not sufficient so much as to think a good Thought, much less to do any thing acceptable unto God. 4 That if we will suppress sin, we must begin at the thoughts: seeing these are the ringleaders unto all mischief. jerem. 4. 5 The daily occurrence of evil Thoughts, the inability to avoid them, the continual interruption of them in holy duties, is an excellent means to send us unto Christ, to cast us out of ourselves, and convince all Natural and Moral righteousness, which pleads liberty of Thoughts, gives way thereto. 6 Whereas it is ordinary with Satan, in stead of real Covenants to content himself with secret and inward motions and passions of the mind, as hath been observed in the Discovery of the mystery of Witchcraft: therefore ought we especially to watch over these evil Thoughts, not to give way unto them, especially if they proceed to desires & settled wishes; seeing by this means we may be easily drawn to that secret covenant. 7 The Conscience of evil Thoughts, is a gracious means to confound even all measure of present grace inherent, in regard of resting therein, for justification, or quantity of Sanctification, and so to send us daily unto Christ for the renewing of grace, to provoke us to increase, and hastening to perfection. 8 Whereas it is common to Sinners, for their further hardening therein & shutting out ●f Repentance, to post over their sins to Satan and outward occasions. This Doctrine of evil. Thoughts, is most available to prevent the same: for did we but thoroughly consider and acknowledge, that though there were no Devil to tempt, or any occasion to allure, yet our own hearts were sufficient both to stir up the motion to evil, and by reflection thereof upon the heart, to draw to consent, and so to action, we should be brought to lay all the fault upon ourselves; and so by the judging of ourselves to be sent unto Christ for pardon thereof, for grace to reform and change our courses. 9 The consideration of the evil of 〈◊〉 hearts and Thoughts, 〈◊〉 notable evidence, that we know the Law of God, and are convinced thereby, and so a gracious preparative to receive Christ. Differences between evil thoughts in the Godly and wicked. 1 They differ in their judgement: As that the wicked think evil thoughts free, and good Thoughts natural; they mean well, this they have by nature, though they cannot ●oe as others. And if they think ill, they cannot do otherwise, they must be borne withal, they do no body any hurt, etc. But the godly esteem evil thoughts natural, and good thoughts free: If they think evil, this they are sure of, nature yields no better milk: but if they think well, this is a free gift of God. It argues a heart set at liberty by the mercy of God. 2 The godly esteem evil thoughts as natural, so damnable: are more troubled with them then outward evils, as being the fountain and occasions of all sin. They differ in their entertainment, as with the wicked, they are either made no reckoning of, because so ordinary. As they suit with the beloved sin: so they are more welcome, and fed on, as the chief refreshing of the mind: that though it cannot do ill, yet herein it prides itself, that it can think thereof: that it can wish opportunity and ability thereunto; as we see in wicked old folks, in beggars, they can think evil, though they dare not do it. It doth them good to think of it, though now they are past date, etc., But in the Godly it is otherwise: An evil thought ariseth not in the heart, but the heart presently riseth against it, as against the enemy to it peace; yea, she makes out against it presently, by Prayer, and humiliation, by changing the copy to a contrary good though:, and so by an after watchfulness against the same: especially whereas not only in the day, but in the night also, the mind as it always is in action, so is exercised as well with evil, as it is with good Thoughts: we may now observe this difference herein, between the hypocrite and true Nathaniel, that whatsoever evil thoughts, and effects thereof, are incident to the night, these are, if not for the present judged, and disclaimed, yet by God's blessed spirit they are called to remembrance in the morning, or upon some such like occasions in the day; and so seasonably reproved by the Spirit that knoweth the heart, and labours to purge it from all secret evils: and so the conscience maintains peace inwardly with God; and so thereby gains more fruit and spiritual rest hereafter: but with the hypocrite it is not so: this nightly thoughts give occasions to attempt such wickedness in the day, which the night hath seemed to deprive him of: Mich. 2.1.2. or else at the best, they pass away as dreams, without use and profit. Thirdly, they differ in their Quality, as that howsoever the Saints before their calling are subject to all sorts of evil thoughts: yet after their calling, they are only or especially subject to such as concern their calling, such as oppose the same, such as concern their aberrations therein, as of hypocrisy, distrust, Worldlinesses: when as the wicked are usually subject to such evil thoughts as concern their Nature, Constitution, Education, condition of life, company, etc. God is not in all their thoughts, Psal. 10.4, 5. Little or no thinking have they of the life to come, or such happiness, as concerns the same: much less of their end or preparation thereto, unless they be forced upon them, either by the word, or some sickness, or loss, or such like. But the special difference is in regard of the issue, and effects thereof, as that evil thoughts in the godly breed humiliation, fear, watchfulness, examining of their hearts, judging of themselves, Prayer, longing after Heaven, etc. But in the wicked they breed presumption, as if they were free and invincible: and hereby hypocrisy, securitiy, and profaneness, and all disordinate Atheism, and impiety, all deboshnes in the conversation. etc. CHAP. VIII. Of blasphemous Thoughts, what they are. THese are such as concern the Nature and Properties of God, of the Mes●ias, his Nature and offices, of the holy Ghost, and his work, of the Truth of the word, etc. Whence they come. And they either arise from that root of Infidelity, and Atheism naturally settled in us. Or else they are cast in by Satan, envying our knowledge and love of God, and thereby seeking to distract and discourage us in our profession and proceeding therein. Or they proceed from our customary, and carnal worship of God, whereupon it cometh to pass, that having made a real Idol of God by counterfeit worship, no maruail● if we be fcourged with such blasphemous Thoughts, as if there were no such thing in itself: and because so far as lies in us, we have made him no better unto us, by our deceitful worship. The differences of them. We shall discern them to arise from natural corruption by these Marks. First in respect of the persons that are troubled with them. Which are either Novices in Christ, ignorant for the most part of heavenly Mysteries, unexperienced in the power of sanctification: and such usually are troubled with the temptations of blasphemy, to puzzle and stagger them in the grounds of their faith, and so to hinder them for going forward in grace. Or else they are well grown Christians, and so hereby being subject to spiritual 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 understanding, to prevent curious searching, expectation of revelations, and such effects as follow thereupon: or else through inward testimonies of joy, they are grown secure, and so are awakened usually with such horrible thoughts. Or they fall to pry into sublime and sacred mysteries so far, and to are left to such temptations. Or they are decayed, and so decline from their first love, and so are roused up, and set upon by such horrible thoughts, to put them to their Trial, and so recover them again. Or in their failings they are plunged into sudden Thoughts of Despair, and these usually are seconded with such blasphemous Thoughts, as to hold them therein by Satan's Policy, so indeed by the mercy of God to put them to try their hold in God, & so to live by faith without feeling, and so in the end to recover Feeling again. Ann so also we may discern these temptations to arise from Nature's corruption by such occasions, as are incident to God's children: For Either it pleaseth God to shine unto his children with extraordinary comforts and inward joys, which Satan seeking to turn as occasions to the Flesh, and to set up thereby temporal happiness: It therefore pleaseth God to leave us to be buffeted with such fearful Thoughts, that so we may try our hold in God, whether we love him better than these comforts: that we may wait upon him in the want of comfort, and be provoked truly to faint after eternal comforts. And so as it pleaseth God sometimes to give unto his Church outward rest, because it is Nature's corruption to build tabernacles here, to measure God by outward prosperity, as if he only were known herein: therefore herein follow these temptations of Atheism, and Blasphemy, to draw us to an higher conceit of the Deity, to measure by inward graces, not by common blessings; nay to measure him by himself, so far as possibly we may, and not by his gifts. Moreover, because the Saints are subject to conceit sufficiency of Grace, to set up their rest therein, to admire the gift, and not the giver: to tie the Giver to the gift, and to tie the gift to our ability, in employing and usage thereof, and not to the intent of the giver: by which it cometh to pass, that we fail, either in the right use of the Gift, or end thereof: Hence follow these temptations of Blasphemy, when the Lord is thus stinted by his gifts, while we make him a God no farther than we see him, we are easily drawn to think there is no God. Especially, when either for our security or carnal living by sense, it pleaseth our God to strip us of his gifts, not only outward, by casting us into great troubles, but even inward too, to our se●se, by leaving us to some grievous sin, or withdrawing his face from us, so that We see not your signs. Is it any marvel, if now such a case of desertion breed thoughts of Atheism and Blasphemy, as if God had forsaken us? and therefore curse God and die: Hath God forgotten to be merciful; therefore surely he hath forgot himself: The fool saith in his heart, There is no God, the weak Christian saith in his folly, I have washed my hands in vain, I have built upon a shadow, I have laid my foundation in the sands. The wicked say, Where is now their God? and the poor soul that seeks him now, doubts whether hi● word be true, whether there be any such saving power or no. And so whereas we profane holy duties doing them oftentimes and without power, and feeling, can it be otherwise, but that now we should be assaulted with such profane and fearful thoughts that there is no God, no salvation, seeing our worship is formal senseless, etc. And if it fall out that whom we profess with our mouth we deny in our works, is it not a main occasion of this Tentation, that there is no God? else would he keep us from such fearful falls, make us conformable to him. And are there not some such occasions incident? truly many, which may occasion these Blasphemous thoughts; yea certainly, and that many ways. For either it may please God upon an overvaluing of his graces in us, or our selves for them, to leave us to discontent, because we are not respected accordingly, and so to give us up to rash judging and censuring of others, that have not attained our measure, will not be squared by our Line, and so we fall to stumble at common corruptions, and thereby proceed to separation, upon a vain conceit of general pollution. As this is a challenging of God's wisdom, in leaving corruptions in the Church, a disannulling of God's power, as if be were not able to keep his undefiled in the midst of a wicked Generation: nay a presumptuous encroaching upon that perfection▪ which this life cannot afford, and so a wilful disturbance and overthrow of that Peace and order which the Lord hath by his constant Providence set in his Church. Is it not therefore just with God, to humble us with these blasphemous Thoughts, even to proceed to censure and determine who are elect, as if it could certainly be discerned by visible marks, to grow to a flat condemnation of all such, as jump not with our dreams, as profane, ungodly, reprobate, & so from judging of men, even to proceed to judge and censure God himself; as not wise to order his Churches: and thereby to be given up to open blasphemies, even to assume the power, nay 〈◊〉 very nature of God, as Hacket & others have done, and so by separation from the Saints, to fall to utter separation from God, by Arianism, Libertinisme. Hath not this been the issue of Smith, Browne and others: Especially, seeing together with this conceit of singularity, there is usually conjoined irregularity, and transcendency above all that is called God, upon pretence of Christian Liberty, despising government, as being an enemy to Christ's kingdom, an hindrance to the Gospel, etc. Is it not just with God, that they which will not obey man, shall not even acknowledge God. Thus is it with that man of sin at this day: he makes a footstool of Princes: and therefore makes no better than a Fable of Christ, he devours his God, and kills his King. And so even thus it is with all heretics and schismatics: their beginnings have been pride, their proceed singularity and separation from men, Stand apart, come not near us, we are more holy than others: their ends have been Atheism and departing from the living God, to serve main and capit●ll heresy. Heb. 3.12.13. Heb. 10.24. 2 Tim. 3.8. etc. 2. ●et. 2.10. And compared with ver. 18.19. jud. 8. compared with 11.16. And so to despair, and thereby to fearful vengeance. Thus may we discern these blasphemous thoughts to proceed from Nature's corruption. Remedy. And thus we are to deal with them first. 1 Discern we the occasions of them as before. 2 We are not to dispute with these blasphemous thoughts, lest reason breed Atheism. But upon the very first apprehension of them, we are to abhor and disdain them by prayer and repentance, etc. 3 And yet examine we wisely the cause of them, and discerning it particularly, labour we to reform or remove the same, that so we may prevent the assault of future thoughts, and sanctify those that are passed to our good. 4 Labouring to free our hearts of that guiltiness of our thoughts by a daily application of the merit of Christ, that so Satan may not take advantage thereby, either to fasten such desperate temptations upon us: or else not to plunge into horror and distraction thereby. 5 And striving to purge our hearts of that pollution of sin which cleaves unto them, by the blood of Christ, that so the fountain of our corrupt nature being cleared, it may less entice Satan to grow upon us with such fearful temptations, or at least may be more powerful to resist the same. And so labour we to grow in knowledge and soundness of judgement concerning the truth of God, that Satan may less puzzle and distract us with any blasphemous thoughts, tending to challenge and pervert 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 love of Christ, our hearts may be so ravished and taken up thereby, as that there may be no entrance, or entertainment of such desperate imaginations. To this end make we confidence in all things as we know, and take we heed of customarines: & hypocrisy in the doing thereof, doing all things out of a sound judgement and power of affections, as in the presence of God, to his glory: so shall we prevent these temptations of Atheism and blasphemy, and speedily repel them. Being wise with sobriety, both in our knowledge, that we affect not high Mysteries, and presume to look into the Ark, and such secrets as belong only to God: as, to know how long we shall live, when the day of judgement shall be, for these are occasions of these blasphemous Thoughts. But especially be we careful in the practice of Godliness, neither to affect singularity, and fall to separation: neither to presume above our callings in arrogating what belongs to the Magistrate or Minister, for these have been occasions of blasphemous Thoughts and errors, even to question the Truth of the Church: The main grounds of Religion and so from Brownism to fall to Anabaptism, and so to Arrianisme, and so to Atheism. We shall perceive them to be cast in by Satan, 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 themselves, unless they fasten upon natural corruption, and so receive fuel from the same, for their further maintenance. If they be strong and extraordinary, either exceeding the compass of our knowledge as tending to broach some new and fearful conceit in us of God, Religion; etc. or leading us beyond the compass of sobriety of Religion contrary to what we have received, and is warrantable by the word, tending to bring in all confusion of the power of godliness. 3 By their entertainment. That the holy heart entertains not so much as parley with them, but presently abhorring the very sent of them, rejects them, with all trembling & detestation: yet a wicked heart, howsoever at the first it be affected with horror in regard of Satan's extraordinary power and shows: yet being naturally enthralled to Satan, and so ready to be led captive by him at his will, is either easily pacified by the consent and sway of it corruption and Satan's colours deceiving & enticing thereto and so with greediness embraceth the same, or else though with some reluctation of natural light, is by the power of Satan yet not unwillingly drawn to the same. Especially when we are about to do them most good, and so are most intentive & serious therein; our minds being earnestly set thereupon, and the spirit helping us with special power, if now such thoughts fly in suddenly upon our hearts; these now we conceive to be Satan's injections, intending thereby to interrupt and cool our most fervent affetions, and so if it may be to break off the action, or confound us therein. Lastly, whereas we may oftimes fall into strange distempers by reason of some fever or strange accident affecting the body, and disenabling the faculties thereof, yea many times promising and discovering the same, that they are not able to acquit their function aright: Is not this now Satan's time to cast in such blasphemous thoughts, if not altogether to confound us? 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 be blasphemed? And whereas it falls out, that the dearest of God's children, are oftentimes wounded in Spirit, and so also disquieted in their inward powers, that they f●l to distrust of the goodness of God, and conceive him to be their enemies: Is it not ●ow Satan's policy to foist in upon the heart such blasphemous thoughts, and so fearful speeches concerning the providence of God, his Word; and that so he may thereby sink us deeper in despair, as conceiving them to be our own: that the power of God may appear more lively in sustaining us in these desertions, that his mercy may shine more clearly in our deliverance, that Satan may be more confounded in his policies, and the Saints by our example may be even judged to wait upon the Lord in the issues of death. Causes of these injected thoughts by Satan. Either we have stood more upon the outward form of Religion, and bodily performance thereof, then upon the inward strain of the heart, and ordering the inward thoughts. Or else we have rejected or grieved the spirit of God, and therefore we are assaulted with these blasphemies against the blessed Spirit. Or else we have sought for help of Satan in the times of our ignorance, etc. therefore now we are assaulted with blasphemous thoughts concerning God, because we have forsaken him in the needful time, that so we might not now seek to him to repentance. Certainly Pride of heart; exalting ourselves above what is meet, either in searching after things convenient, or in conceit of profession, or in our calling, is a just cause why we should be left to those fearful buffet, or we are pestered with multitude of wont thoughts, and are careless of them, and therefore it pleaseth God to leave us to be buffeted by Satan with such terrible thoughts, that so we may have more conscience of our ordinary thoughts, keep a better watch of them. Especially if we grow to conceit that thought is free, and so we may think and delight in sin; because God is a spirit and will be worshipped in spirit. If now by this position we shut God out of our hearts, will not the Lord leave the heart to be smitten by Satan, with these blasphemous thoughts that so we may herein see our folly in the other. And whereas by giving way to thoughts of sin, we are easily drawn to the act thereof, which might give occasion to blaspheme God's name, therefore now we may expect such blasphemous thoughts, to curb the other, ready to break out to act: that so sin being prevented, God's holy name may be preserved. 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 very foundations, and thereby procure the overthrow both of all sound knowledge, as also all conscionable practice of Religion. 2 Are occasions of fearful terrors & wound of the conscience. 3 And so proceed either to horrible despair and renouncing of salvation. 4 Or else produce fearful Lunacies and distraction of the mind, as a just punishment of such horrible blasphemy and hellish conceits of the glorious God. 5 Or else they break out into open Atheism, and mocking of God. 6 And so are occasions that we shall be given up to all horrible blasphemy of the Tongue, and all desperate impiety, and filthiness of conversation, to the offence of others. 7 Yea usually their end is damnable heresy, broaching of strange and fearful conclusions, to the poisoning, and seducing, or at least to the most grievous disturbancie of the whole Church of Christ. 8 And so proceed to open combustions and devouring of each other for the remembrance thereof. Secondly to the Body, As 1 Causing through distraction of mind and terror thereof, not only wasting and consuming thereof▪ 2 But even through terror of conscience exposing oftentimes to open violence & desperate butchering of ourselves: The just Lord not enduring such monsters to poison the earth; and causing their own pride & contentious spirits to be their own bane, either their proud hearts will not endure controlment, and so they will make away themselves upon conceit, that the world is not worthy of them, or to be freed from the corruptions thereof: Or their mad enraged consciences, can find this only ease thereof, even to rend their lives a sunder, and macerate their cursed carcases: that the Lord may be justified in their just confusion, in making them the executioners of their own destruction. The Remedy hereof. How we shall resist them by some such like, as these means. 1 If we tremble at the first motion of them, and abhor them: 2 And are more troubled with them, then with any desperate thoughts tending to our own hurt. 3 That we offer them up to God in Prayer, as Ezechias did the letter of Rabsaka. 4 And humble ourselves with extraordinary grief, and zeal against ourselves in regard thereof. 5 Making more conscience of taking God's name in our mouths, and so generally, of all holy duties: 6 Applying ourselves to a more serious meditation of the Majesty, power and goodness of God. Specially, when as in regard, that these thoughts are injected by Satan, though they are occasioned by our corruption: yet here the snare may be, to divert the the blame from ourselves, and lay it upon Satan, and so we shall be hindered of the search of our hearts, giving the occasion, and so from the duty of Repentance: Therefore be we wise, herein so● to discern between things that differ, that neither all the burden may be laid upon Satan, nor upon ourselves: But learn we thus to divide this Tentation between Satan and the corrupt heart: as to acknowledge the corruption of the heart, to occasion this Tentation, & yet to return the poison of the Cup to Satan again, in not approving thereof; nay in a speedy repelling of the same; yet so as retaining with itself an holy fear and humiliation, in regard of such horrible buffet, and so walking more spiritually with God, to prevent the like assaults. Trial of a good issue of these blasphemous Thoughts. 1 That whereas usually their accompanies these blasphemous thoughts, an usual tentation to destroy ourselves as a just effect thereof: As either to be avenged of our selves, because we thus dishonour God, we are not worthy to live, etc. or else these fearful Thoughts, infer that we have no hope, no hold in God, and therefore cause to despair of his mercy, and so to expose ourselves to his vengeance. This falling out, here the Trial is, that whereas naturally we should be more troubled with what toucheth us so near, then with that which concerns God: If now these divers thoughts eftsoons at the same time, assalting us, though both no doubt must needs affect: Yet if it more affect us: that our God is dishonoured, and his glory called in question by these blasphemous thoughts, then that our own estate is hazarded by the other. This is a true sign of grace, and a gracious Testimony, that we sh●ll get the mastery of them. 2 That we find ourselves more affected with Reverence, and care in taking God's name in our mouths and be more grieved with the blasphemous oaths, that reign in the Land, & prove more strict and sincere in the matter of God's Worship, labouring to reform and limit it by the word, comforting ourselves, that what Satan iniects, shall be rejected upon him again: he shall answer for his blasphemy, and abusing of our infirmities. Of four kinds of evil thoughts wherewith some men are especially troubled. Namely. 1 Blasphemous Thoughts. 2 Melancholy Imaginations, 3 Unseasonable and wandering Thoughts interrupting them in holy duties. 4 Of dreams and thoughts in the night: Together with their several causes, dangers, and remedies. CHAP. IX. Of Melancholic Thoughts, and such perturbations as do arise from and accompany them. What they are not. IT is ordinary with Satan when any good Thoughts arise to divert us from sin, or provoke us to goodness, to impute these to Melancholy. 2 And it is also a special prank of that old Serpent, that when any fearful and blasphemous thoughts arise to the dishonour of God, that we might not regard them, and so neglect that due humiliation which is required in this case: to father these upon Melancholy, it is not corruption, but only some Melancholy mood, we are not in our right mind they are but idle fancies, etc. Which ●●ough it were sufficient to condemn them, yet the policy of Satan herein, is, that we should undervalue them, and so not answer our God in that just honour and deep astonishment, as is fit herein. 3 Yea Generally if we will believe devil, the there is no●●●y evil thought but mutinee foisted upon Melancholy. That so we may condemn the humour and not ourselves, nay rather that we may altogether neglect them, as proceeding from such an idle brain. Very necessary therefore is it that we should know what indeed Melancholy Thoughts are: And so to discover the causes of them, and also the outward occasions thereof. And withal to lay down the differences thereof. And so to ●●y open the manifold dangers, and issues of the same. Together with the Remedy thereof. Concerning Melancholy Thoughts. What they are. Namely, Violent and yet settled and strong imaginat on's of the Mind, arising from such parts as are especially possessed with that strong and pestilent, humour, and namely, the Brain, Spleen, and Heart, causing strange and vehement passions of Fear, Grief, jealousy, Rage, yea oftentimes even utter despair, and fearful violence against Nature. First, I say, ●●ey are violent, as proceeding from the rage of the humour enduring no mean, & from the ruling of it, as by it flatulent and fiery nature causing such sudden & violent passions: And yet though they be violent, yet they are settled & strong, according to the growth and power of the humour, and difficulty of it removal. 3 I add, that they arise from such parts as are affected with that humour: which being bread, first in the stomach, through ill digestion, and partly bodily constitution, emptying this humour into the Spleen, as the natural seat thereof, and so cloying and obscuring the same, produceth that flatulent and pestilent wind: which possessing the veins and concavities about the heart, choketh and infecteth the spirits thereof, and so causeth such Melancholic imaginations. Or else fumeth up to the brain and so perverting the fantasy, not only depriveth it of power rightly to discern of things, but perverteth it with a contrary quality to mistake the truth, and so out of it wrong apprehension, perverting the judgement, returneth to the heart according to it false report, and so affecteth the same, with such passions of fear, joy, etc. as are nothing so indeed, or above the occasion. And so produceth thereupon such effects in the body & mind of despair, horror, distemper, consumption, etc. These are Melancholy thoughts. And the inward causes of them are. 1 The complextion naturally yielding such kind of imaginations. 2 Or the condition of life, as either contemplative, and nourishing the same, in regard of the deep employment of the mind, or that rest of the body necessary required herein: both which concur to the procuring of such thoughts, as requiring solitariness, and so giving liberty to feed 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 solemn and retired thoughts: nay oftentimes by reason of our excessive desire to conquer corruption, follows even an infatuating of nature, and so such sottish imaginations. Or by reason of those extraordinary joys and comforts which do accompany such spiritual walking, cause a kind of dotage thereon, and so such idle and fantastic thoughts to humble us therein: that so we might have no sensible delight in the flesh: or might be comforted graciously, in our delight therein, or in respect of the imperfection of grace, thoughts of infidelity, despair, etc. Or a crazy and diseased constitution wasting natural heat and moisture may be a cause hereof, especially if violent fevers, and acute diseases do accompany the same. Especially a wounded spirit finding no rest in God, is at continual unrest with itself, and so turmoiled & racked with these fearful and desperate imaginations. Outward Occasions are: 1 Principally, Satan closing with Nature's disposition, and so continuing these dampish and sotting thoughts, to puzzle us therein that we may not wind out thereof. Or, taking advantage of the imperfections of grace, and such infirmities as do accompany the same, and so occasioning such lumpish and distracted Thought;. Or closing with the fay●est flowers of Grace, and so causing to dote and rest therein, cleareth the mind therewith, and so causeth mufing and feeding thereon. Or, taking occasion by outward crosses to plunge the mind into immoderate sorrow, and so procures melancholic and fearful Thoughts. 2 Strange distempers and drowsiness of the weather, working upon the complexion and sorting with other occasions, and so cause these lumpish and fearful Thoughts. 3 Or else some great outward Cross may amate and confound the mind, and so oppress it with these imaginations, upon conceit of deserving the same, upon fear of further evils. 4 Or some extraordinary happiness may over joy the mind, and so not being able to wield it estate, is therefore usually confounded with such distracted and lumpish imaginations. 5 Or habit and custom 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 either. According to the divers Subjects, wherein they are, Or else according to the several occasions of them. Concerning the Subjects either they are Natural, or new borne: If Natural, either affected with Natural Melancholy, or with Melancholic excrements, that is unnatural, arising from Adustion; and so also the Thoughts do differ: Being more temperate in the natural Melancholy, but in the unnnaturall, more violent and outrageous: the difference being only in quantity, and measure, not in quality. If the subject be renewed and regenerate, this is to be considered in the soundness of his mind, or in the wounding thereof, with the conscience of sin. If the mind be wounded, the Thoughts will be yet more fearful, heavy, desperate, etc. But a sound mind will bear his Infirmity, Prou. 18. yea sanctify it graciously to be matter of much spiritual use, as afterward. This difference may be observed in regard of the divers Subjects: As also in respect of the occasions: There may be great diversity of these Thoughts, accordingly are they occasions, are more and less violent: or as they are more and less pleasing; or as they more & less concern us; which difference may be rather determined by experience and observation, then by any relation or discourse, etc. Thus of the Differences. And so also the Effects of them are according to the Diversity of Subjects, & occasions. Concerning the Subjects of Melancholic Thoughts, they are generally such as are disposed naturally thereunto by complexion, constitution, condition of life, and more especially they are two, according to the old Rule, Aut Deus, aut Demon. The Melancholic person is either a God or a Devil, that is exceedingly well inclined, or disposed, or passing ill. This humour admits no mean, either it furthers graciously to a pursuit of the best graces, & so is employed & sanctified thereto; or else it is the occasion of most desperate wickedness, of Pride, Idolatry Blasphemy, Despair, & c. ' against God, or of Malice, Murder, confusions, and strange combustions of men. In the better of these. It hath these effects being qualified & ruled by grace. 1 As to occasion zeal and courage in the cause of God. 2 To procure constancy and resolution in well doing. 3 To enable to divine contemplation, and heavenly meditations. 4 To breed tenderness of conscience, and daily sense and remorse for sin. 5 To further profound and deep insight into heavenly Mysteries and sound judgement thereof. 6 To lead us to more entire society with God, and acquaint us more familiarly with him. 7 To wean us from the love of the World, and all earthly things. In the other, giving the rain hereunto, and being daily kindled by Satan, and hath usually these effects. Namely, according. To the diversity of the cause, or continuance and strength of the humour, or such Accidents, as do accompany the same. As if Natural Melancholy prevail in the blood, there it causeth Fear, suspicion, sadness, and pensiveness, even when there is no cause: in that the spleen sendeth up vapours into the heart, and so annoying the same, passeth up to the brain, countersayeth terrible objects to the fantasy, and polluting both the substance and spirits of the brain, causeth it without external occasion to forge monstrous fictions, and terrible to the conceit: which the judgement taking as they are presented by the disordered instrument, delivers us over to the heart which which hath no judgement of discretion itself, but giving credit to the mistaken report of the brain, breaks out into that inordinate passion against reason. The cause hereof is, because the instrument of discretion is depraved by these melancholic Spirits, and by darkness and clouds of melancholy vapours, rising from that puddle of the spleen, obscure the clearness which our spirits are endued with, and is requisite to the true discretion of outward objects. But If Adust choler prevail, then proceed other passions of rage, presumption, despair, and such actions as issue thereupon. The Remedy of these Melancholic Thoughts. This is twofold according to the divers causes of them. Which are partly Natural, partly Spiritual, and external. Touching Natural causes, here though Natural Remedies have their due places, for which I refer them to the godly Physician, yet in these I take it the cure is to be begun (if the party be capable thereof) with spiritual Remedies to discover the ground, namely, Natural corruption, and to find out the particular sin which may cause the same,, and so rectify and settle the mind, that it may be capable of the bodily cure, and better able to make use thereof. 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 old Folks, and such are given to contemplation.) Then the mind is to be further dealt with, for resolution and uprightness, that so it may still keep the Mastery over the humour, and turn it to the best. But my principal intent herein is to minister cure to the mind. And this is to be disposed according to the divers causes of it, arising and temper thereof, and also according to the true judgement of melancholic Thoughts. Concerning the Causes, these are first the corruption and constitution inclining to, and increasing the same. Which effecting either a dimmenesse of the Spirits, according to the earthy quality thereof, as it is natural, or producing an overmuch quickness and operation of them, as it proceedeth from adust choler, breeding flatulent and fiery spirits, doth so produce a double effect. 1 Of Idleness, or besotting the Spirits, and so making them unfit, for active occasions. 2 Of high and strange speculations, and so attempts accordingly, as proceeding from those inflamed vapours; effecting the same; by which we may wisely discern, how to apply the remedy: As to Thoughts proceeding of natural Melancholy, and so effecting dullness, and producing Idleness. Here 1. a set calling is necessary, such as may stir up the spirits by exercising the body w●●● labour, to quicken the dullness of the humour, and humble the mind also with this bodily exercise, that so it may not give way to such idle thoughts. But specially labour for a general calling, namely, to be found in Christ, and made partaker of his holiness; so shall the grace of God quicken nature's dullness, and fit this drowsy humour to more heavenly medication, as withdrawing from the love and delight in earthly things, and affecting rest and retiredness from the world. And so be we careful to nourish & maintain the evidence of the Spirit, concerning particular salvation, and this shall revive & quicken us to any holy and civil occasion To this end well graciously further a daily viewing of the heart, and so refreshing the same by daily renewed repentance, that it may be still a foot in the constant worship of God. And here also more free use of our Christian liberty, in diet, music, recreation, will not be amiss: so that still we watch over ourselves therein, not making it a toil, and so a trade, & thereby a snare to entangle the heart with the love thereof, lest thereby it prove an occasion to wound the conscience, and so produce vexation and despair. And so the true use of society shall much further this cure, not so much to drive away Melancholy, as by conference and comparing each others estates together, to quicken and stir up one another to holy duties of love, and examine each other therein. Thus of the cure of such thoughts as grow from natural melancholy. As for such as arise from accidental melancholy, when adust choler causeth flatulent vapours to ascend into the heart and brain, & so inflame the same, and thereby breed presumptions and desperate thoughts: these may be remedied thus: First, the mind must be persuaded, that these are but erroneous and false conceits, and therefore not to measure our estates by them. 2 Physic hereupon being used to purge the humour, and preserve the parts affected from obstruction and inflammation. The mind again must be taken in hand: and first to be brought to a lively sense of sin, even of particular sins, which may cause such fearful distractions, that so being brought to sound repentance, it may renew it peace with God, in the merit of Christ. Peace being restored, care must be taken to preserve it, by labouring soundness of judgement, and tenderness of conscience in all our ways: By diligence in our particular Callings, and continual watchfulness over our hearts, and by daily viewing the heart, by the word, and keeping ourselves close thereunto, labouring to confirm the weak, and raise up such as are fallen, and still preparing for the coming of Christ. Cautions herein serving for the trial of the Remedy. Whereas it is the policy of Satan to impute whatsoever Thoughts tending to reformation, to Melancholy as implying thereby the mind to be deceived in the true judgement of things, because that which is persuaded to us is so contrary to natural light & wisdom that so he may hold us in our old Bias. Therefore here we must be wary in discerning of things that differ. As first, Between 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 unseasonable▪ and exorbitant. Yea for the most part vain and idle without sound ground, yea contrary to common reason and religion and yet obstinate and refractory, impatient, of cure, very difficult to be 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 discerning of them, & so by the assistance of the spirit, find comfortable entertainment, and so are profitably brought into practice. 2 All evil thoughts proceed narurally from the corrupt fountain of our hearts, & therefore 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 captive by Satan 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 be imputed to Melancholy: well may they be checked in regard of the dullness of the humour but if the person be sanctified, this dullness of the humour may prove a mean to deliberate of them, that so we may determine the fitness thereof, and so to retain them more constantly, and the accidental quickness of the humour if it proceed from adust choler, may be a means to put them more speedily in execution, and to elevate the mind to the highest object and end of them. So that if we can be more slow to evil, and nimble to good, more retired from the world, and familiar with God, more serviceable to the Church, & less respect ourselves in regard of the flesh: if we can be more patiented i● troubles, more fearful of offending our God, more jealous of ourselves in regard of cleaving corruption, and more confident on our God in resting on his faithfulness: so turning the effects of natural melancholy to be spurs unto grace, being more sorrowful for sin, and cheerful in well doing, and so using them as furtherances for our exercise in holiness, and weakening of the body of sin: hereby we shall know that they are sanctified unto us, that we have obtained a gracious conquest over nature●, and a good measure of Grace. Uses of these Melancholy Thoughts. It serveth first to advance the singular goodness, of our God; that seeing we may be so far transported by these melancholic fit●, as to speak, yea to act sometimes strange things against ourselves, yet where Grace prevaileth, these are all brought about to the advancement of his glory. The Lord doth not account of us as we are transported by this pestilent humour, but according to his own purpose and end to which he hath ordained us. 2 We are hereby taught wisely not to excuse sin by these Melancholic moods; Because indeed it secures to do the sin, in that it becomes a cloak to defend the same. As he that in his drunkenness kills a man, is guilty of a double offence, the one that he committeth murder, the other, that he did it in that humour: so is it in this case of Melancholy. And yet here is exceeding comfort to such as are troubled in mind and through, distemper break out into fearful courses and speeches: that seeing the Lord will not impute unto them what they advisedly intent not, therefore because Melancholy may father that on them which they did not, or further them to what they did not intend: The Lord will not impute what they did not, or what in their best advice they would not. CHAP. X. Of vain & wandering thoughts intruding into and interrupting holy duties. HItherto concerning blasphemous and melancholy Thoughts, extraordinarily, and not so commonly troubling the saints, together with their several Causes, effects, and Remedies. There remaineth yet, to consider of another troop of Thoughts ordinarily and frequently molesting the Saints in the worship of God as tending to challenge the same of hypocrisy, or lest so to interrupt & cool the sense, as that, either they are deprived altogether of the present comfort thereof, or at the least they are hindered thereby of such entire communion with God therein, as they hearty desire, & so receive much discomfort and confusion thereby: & therefore very necessary is it: Both 1 To know what these Thoughts are. 2 To discern the occasion and true causes thereof. 3 To discover the effects thereof. 4 To prescribe the remedies against the same: because though we cannot be altogether free from the same; yet we may both graciously lessen and subdue such Thoughts, and also may make profitable use of such as do necessarily accompany us therein. Examine we therefore first the nature of these Thoughts. What these are. They are unseasonable and disorderly Thoughts, arising from our corrupt nature, occasioned by outward objects, and sometimes injected by Satan contrary, and besides the business we have in hand, tending to interrupt, and confound us therein, which makes us, that we may not rest in our own righteousness, but wholly rely upon the merit of Christ. First, I say, they are unseasonable, and disorderly, as not sorting with the present occasion, not leading us along therein; not accompanying the same, and so if they be evil, or good, they are disclaimed. 2 I add, that they either spring from our corrupt Nature, which is but in part regenerate, & so necessarily yieldeth store thereof, in that the flesh lusteth against the Spirit, that so we may have a t●yall of the truth ●f what we do, by this combat of the flesh, and conquest thereof. Or 2 they are occasioned from outward objects, affecting the senses, whereof we are generally too careless & prodigal. 3 Or they are cast in by Satan, in our most serious intentions, to interrupt, and so deprive us of the comfort of them. Lastly, I discover the end hereof; that hereby being convinced of our imperfection herein, we may be sent unto Christ. Or else, hereby we might be made inexcusable, if yet we shall stand upon the worth of our well doing. The Causes hereof. Are principally, Satan diving into our very inward man, and either stirring up such vain Thoughts from natural corruption, and such special sins, as we are most subject unto; or else provoking the same, upon occasion of some outward object, affecting the senses, and so thereby violently to distract & drive us from the duty we have in hand. Secondly, there may be causes hereof in ourselves. As these. 1 Want of preparation to holy duties. And 2 Want of intention and settling of the mind 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 keep not a set course and order therein. 4 Or contrarily, too much relying on the outward form and times hereto, as if this were the main: may prove occasion of such idle Thoughts. 5 Or some special sin not sufficiently repent of, may occasion the same: the thought whereof will be still presenting, and intruding itself when we are about to do good. 6 Or some touch of vain glory may tickle us in the holy action; which usually remits the mind, and so gives way to such unseasonable Thoughts. 7 Or we may give too much liberty to our senses, in holy duties by letting the eye rove, the ear wander after pleasing objects, & these may be occasions to cloy the heart with such kind of carnal Thoughts and affections. 8 Hitherto also much availeth pompous and vain ceremonies in the worship of God, such I mean as are too ordinary in Popery; which being in them a wilworship intended to satisfy the flesh, and to nourish the heart in the ignorance of itself, doth by the divine justice herein, prove it own confusion, as bewitching the heart with a conceit of carnal happiness, and secret Atheism, as if God were not a spirit, that he were like unto man, to be pleased with thousands of Rams, and ten thousand rivers of oil, that either he were asleep, or in pursuit of his enemies, and so must be awakened and charmed with such chantings and brutish noise, in an unknown tongue, and so thereby is justly given up of the Lord, to be pestered with carnal and vain Thoughts for the confusion of it wisdom. 9 Add we hereunto that common disease which worldlings are too much possessed withal: Namely Covetousness and greedy desires of worldly gain, who measuring happiness hereby, do therefore give the bridle to these immeasurable desires, and so making this their main, to the maintenance of sin, no marvel if when they come before the Lord, and sit before him as his people do, yet they hear the word and will not do it, nay indeed cannot so much as intend the same; because their hearts wander after their covetousness. Ezech. 33.31.32. No marvel if the the word prove no better unto them then a jesting song or a pleasant voice, only to tickle the ear, because their hearts are taken up with their pleasures, and are full fraught with cogitations & desires thereof. 10 And if we do observe that common condition of ordinary Proselytes, that either they worship they know not what, through the wilful ignorance that is in them; or else through pride and curiosity, they are still to seek how to worship God; each day, and example proving an occasion, to change their judgements in the matter or manner of divine worship, at the least, and that, because hereby they would still take some occasion of carnal liberty, as imagining they are not bound in obedience, to what they are not resolved of, and so they will never be resolved, how to serve God, that they may not serve him at all: as this necessarily occasioneth much staggering in what they do: so by reason of this staggering in their minds, how can they choose but be pestered with multitudes of wandering and disturbing thoughts of Fear of themselves, judging of others, etc. 11 Hereunto furthers that manner of Preaching in these days among some, suiting by the divine justice, with the common aim of the base people. Which being only to retain the credit and form of Religion, & to deny the power thereof: to rest, in what may give contentment to the flesh, rejecting 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 advancing such as cry peace, either by not meddling with sin at all, or else by making a mock of it, with their politic and carnal glance at the same. Is it any marvel, if now in stead of powerful teaching, they are fitted with the enticing words of man's wisdom, either with such matter as may be mystical and profound, exceeding to their capacities or with such as may nourish sin, by it cold reproof thereof: And doth not this prove a means to nourish vain Thoughts: either that it is not the word of God, or that the Lord is like unto them, That Preaching is but policy etc. 12 Especially that which increaseth and confirmeth these vain and wandering Thoughts, in divine worship: Is our customary and carnal keeping of the Sabbath: Wherein seeing the Lord requireth the whole and entire concurrence of the whole man: of his Thoughts, wholly to delight in him, of his Words, to speak altogether of heavenly things, of his actions suitable thereunto: the Natural man being not able to conceive this spiritual worship, or if he do, yet thinking it impossible or unreasonable to be so restrained: & measuring the worshipppe of God, by the acceptance of man, who sees and regards the appearance; & not the heart; doth therefore content himself with bodily service, & willingly gives way to the vanity of the mind, and so the bridle is let lose to its own corruption, and Satan fostering the same, by furthering variety of objects hereunto, and casting moreover into the heart multitudes of carnal, and profane Thoughts: Is it any marvel if the like liberty be taken in other days, at other times, that the heart in the performance of them, may rove and wander after vanity. 13 And hereunto further the false conceit of that Liberty, which the Lord hath given, as to follow out own affairs on the six days: Wherein, seeing we presume that we now are exempted from serving of God, or else that we may serve him only so far, as that our own times must be first served, we must serve him for our own sakes, and not for his glory: As this hath proved an occasion to the most, to renounce altogether the worship of God on the other days, as if now they had no leisure, they should wrong themselves, and disobey God's will: so if any such duties be performed, yet the conceit of this liberty for the world so cuttalls, and subjects them to any worldly occasions▪ as that it is no marvel, that as they are begun upon such grounds rather that we may prosper in the world, than God may be honoured: so they are suited with carnal matter, as rather for things of this life, than those of a better; and so they are performed in carnal manner with worldly Thoughts, & carnal affections: and so have no better than a carnal issue: God may give us our desire, and yet send leanness into our souls, Psal. 1. to 15. We may have our reward in this life, profit pleasure, credit, etc. Math. 7.8 God will not be beholding to us for his service, but gives us our wages in hand; but as for the things of a better life, as we do not principally seek them, nay do but conceit them for our present use, so no marvel if we miss of them in the end, as having our portion in this life. 14 And doth not the conceit of our Ability to serve God of ourselves, (a thing incident to every natural man to think he is man good enough to do God service of his own liberty and power, and that rather God is beholding to him for his service, than he any whit indebted to God for the same) doth not this conceit, I say, justly provoke the Lord to leave us to our own counsels, that in his worship our hearts being puffed up with conceits of their worth, shall be justly confounded therein by these carnal imaginations and ends, which aim at no better than this life, which savour only, or principally of earthly things, even when they are worshipping the God of heaven. 15 And doth not that conceit of Merit, which bewitcheth usually the natural man, upon the former false ground of his ability to worship God; doth not this▪ I say, rob God of his glory, and Christ of his merit, and so provoke the Lord to leave us to such carnal and bodily service & thoughts thereunto, that so we may be confounded in our confidence, and reap the whirlwind of men's praises and worldly contentment, while we sow the wind of our own proud and vain glorious hearts. 16 Lastly, whereas the worship of God being spiritual, is therefore principally performed with the heart & affections, and so with the outward man, only furthethering thereto, and expressing the same. Hereupon many conceiving that bodily service profiteth nothing, as indeed it doth not of itself; nay rather, that the letter killeth, or at least wise hindereth our spiritual worship have therefore grown to strange conclusions and practise: as that the word is too scant a rule for holiness, or too base a string to tune the same. That the service of the body, is either altogether needless or cumbersome in the worship of God; who must be worshipped in the spirit: and so have vanished into fearful courses of singularity and separation. Of singularity, as fancying to themselves strange dreams & revelations in stead of the word, or adding their own inventions and fancies to supply the same. And so of separation, as forsaking the society, that submit to the ordinances of God, as Novices or carnal worshippers, as time-servers and will worshippers: as a profane people, that have not the spirit: Is it not just with God to fill such with the fruits of their own dreams, giving them up to strange and fearful imaginations, to endless conceits in divine worship, to fearful censurings of their brethren, to envious imaginations at the prosperity of the Churches, to desperate slandering of the beauty of Zion, and so in the end to fearful speculations, and actions of most gross and abominable sins. These may be some special causes of these vain and wandering Thoughts. And these Thoughts are of divers kinds, according to the several occasions of them. As 1. Sometimes idle and sottish meeting with our formal and carnal worship our lip-labour, etc. 2 Otherwiles obscene & filthy, suitable to our ends, in the worshipping of God, which is to satisfy the flesh. Col. 2 23. 3 eftsoons they are profane and Atheistical, blasphemous, and horrible, meeting with our Pride and confidence in well doing. 4 Yea sometimes they seem to be Divine and Angelical, replenished with joy and yet being unseasonable, seem to meet with our rejoicing in the flesh, and so to interrupt us, in the present occasion. 5 Sometimes they are profound and mystical, such as neither ourselves nor others can tell what to make of. Answerable to our curious and presumptuous spirits, desirous to pry into hidden mysteries, and to rove after dreams and revelations to confound our vain trust and confidence therein. 6 For the most part, they are carnal and full of worldliness: according to the common aim of profession which is currant in the world, namely for profit, pleasure, etc. as justly convincing our want of preparation and intention thereto, and arising either from our own unstable hearts: or Satan's malice, to divert us from what we have in hand. 8 And so according to our ignorance or unsettled judgement, in the matter & manner of divine worship, they are full of uncertainties and wanderings, full of fear, distraction, and inconstancy. The Effects of these kinds of Thoughts are, At the best they interrupt the intention of the heart in the worship of God, and so hinder the work of the Spirit in the power thereof, and deprive the conscience of much comfort of the same. But if they be in any sort given way unto, they may prove occasions, of profaneness in the heart, and secret Atheism. And also of hypocrisy, and carnal worship, yea if they be not speedily qualified & suppressed, they may be occasions by t ckling the affections, and procuring consent thereto, to break out into gross evils, to the reproach of profession, and wounding of the conscience. Nay doth it not fall out, that when as these vain and wandering Thoughts accompanying us in divine worship, occasioned from our want of preparation thereto, and conscience thereof to make us more holy & careful therein; yet by these thoughts we may oft times measure the worship of God, and so grow either to conceive basely thereof, and thereby fall to plain formality and customa●inesse therein; or else, on the other side, conceiving the worship of God to be so heavenly, and ourselves so carnal, and unable to perform the same, through a scrupulous fear of defiling the same, and so making it unprofitable unto us, we grow at length to this resolution, not to deal with such edge-tools, lest we not only not profit, but rather may be further confounded hereby. Is not this a tentation incident to many weak ones in the day of their desertions, when comfort should be ministered 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 vanity, ignorance, they have so abused them hereby before, that now they can look for no better from them but a savour of death, they may make the ordinances of God worse, but they are like to be little better by them, their hearts are so choked and forestalled with all abomination. The Remedies hereof are. 1 An holy preparation to all duties. 1 By consideration of our inability and unworthiness to perform them. 2 By meditation of the Majesty and holiness of God, to whom we are to perform them. 3 By renewing our estates in Christ, by faith and repentance, in whom we may perform them acceptably. 4 In the doing thereof we must especially look to the intention of the heart: settling it in the presence of the great and alseeing God, and fixing it constantly upon him alone. 3 Hereunto furthers constancy in keeping our times and occasions for holy duties because the neglect hereof provokes the Lord to leave us to be buffeted with these wandering thoughts, that so we may be humbled in our failings, and be provoked to more constancy. 4 Especially, be we careful of the duties of the Sabaoth, not so much to stand upon the work done, as upon the binding of our thoughts and affections to prosecute the same more entirely, and this shall prove a gracious preservative against such wandering thoughts all the week after. 5. And hereunto also shall serve very profitably the confining our thoughts, and affections in worldly occasions. That our conversation therein be without discontent, covetousness, distrust, etc. for hereby we shall be less pestered with vain and carnal thoughts, when we intent spiritual duties. And therefore labour we here to prosecute our civil affairs, with heavenvly minds; beginning them with prayer accompanying of them with subjection to Gods will, not measuring his goodness by them, or propounding absolutely success in them. And so shall we be less encumbered with such thoughts in the worship of God. And be we frequent in the meditation of heavenly things, draw we ourselves apart often into God's presence, to have private familiarity with his Holiness; that so we may be more ready and spiritual, when we come to set duties. Especially labour we daily to renew our Repentance daily for all known sins, that so we may more boldly appear before the Lord in his worship, and may more freely and entirely converse with him therein: because sin unrepented of will be sure to haunt and interrupt us, when we are about to do most good, as to defile the same: so in the wise mercy of God, to provoke us to the clearing of the score, lest if we regard Iniquity in our hearts, the Lord will not hear our Prayers, Psal. 66.18. And therefore, as we are to begin all holy exercises with Confession, and deprecation for our sins, especially such particular, as lie upon us: that so they may not fly in our faces, when we seek the face of God in his worship: so if we conclude all holy duties with confession of our failings therein: especially of the vanity of our mind, and wandering of our affections, we shall hereby be better stored with holy Thoughts, and affections therein, and less interrupted with the contrary. To this end it is now fit also, that we Make a Covenant with our outward man, with our eyes, ears & hearts, that so in the worshippt of God they may not wander after vanities, and so let in such occasion's a● may divert and corrupt our serious meditations. And yet take we here heed of Satan's Policy, that while we labour the conformity of our outward man, to the worship of God, we grow not curious or superstitious therein, tying ourselves to such gestures of the body, which in private are indifferent; or else more tampering upon the one than the other namely the Invention of the mind, lest this prove an occasion to draw the mind to the senses, and so to offer up no better than a carnal worship and for the same, justly to be buffeted with such like imaginations. And therefore as here we must be careful in the worship of God to avoid such vain pomp and ceremony, which may rather work upon the sense, than the heart, and so to affect it according to the outward objects. So also be we wise, to keep an holy conformity with the Congregation, therein, lest difference of gestures cause distraction in the mind, and so oppress it with vain affection of singularity, scrupulosity, etc. And therefore as it is unseemly to pray when others sing, to stand when others kneel: because the public actions must be uniform, as in the matter, so in the manner, or else we deface the Communion pretended therein, and make a jar in such a sweet consort, and thereby be given up to manifold vain and wandering thoughts; so it is wisdom to submit ourselves, to the means vouchsafed, though happily we might have daintier food else where, lest hereby we seem to prescribe unto the Lord, and discover our pride and unthankfulness, and so be justly left to such thoughts and extraordinary motions as may scourge us for the same. Lastly, whereas the Ordinances of God served aswell to discover corruption, as to healed the same: therefore howsoever in performance of holy duties, the vanities and aberrations of the heart may be more discerned through Satan's malice, intending hereby to cast us from the same: yet here the comfort is, that what at the first discovers corruption, is also able to heal it: and therefore let us wait upon God therein, though we be more vile, assuring ourselves, that when we be thoroughly humbled, we shall be so far healed, as that still we shall love the Lord that hath smitten us, & trust in God though he kill us: The Trial of the Remedy: And therefore here is the Trial that these thoughts are in cure. 1 If in holy duties we more particularly discern them. 2 An● so in regard of them are confounded in respect of confidence in, the work done as of ourselves. 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 success. 5 As still living by faith in the Son of God, persuading ourselves, that our persons and services shall be accepted of our God. 6 And so in this assurance shall still draw near unto the throne of Grace, complaining unto our God, of the unruliness of our hearts, and labouring to approve the same in his presence, waiting upon him for the accomplishment of his work, and comforting ourselves, that he requires no more than he gives, but will accept according to what we have, and not according to what we have not, still plying the Lord in his ways, and not being weary of well doing: undoubtedly we shall reap if we faint not: and for the present shall not lose our labour. We shall find our hearts more humbled to meet the Lord, more pliable towards him, and so more familiar with him, & so by communion with our blessed God, more freedom from these vain and wandering thoughts. So that howsoever they may yet glance and start up 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 worship. And so though we do no other good, yet if we can give over with a sound judging of ourselves, we shall not be judged of the Lord. And so out of conscience of our unworthiness of any means, much less of that which we find ourselves so much short unto in inward conformity: we shall hereby grow more pure and sober in our judgements concerning the Ordinances of God, not stumbling at such smaller supposed failings and corruptions therein, arising rather from our abuse, than the nature of it in itself, as if we might not in regard thereof communicate therewith, nor lusting after quails when we have plenty of Manna, as distasting the simplicity and outward seeming baseness thereof, or measuring the same by the estimation and entertainment thereof in the world, as it is our corruption through desire of novelty and change, to think others come better than our own, because indeed we abuse our own, and are not worthy of it: But wisely judging of what is fittest for us, because that may better fit others which is not so convenient for us, I speak of the manner, and also of the matter: yea all matter may not be fit for all sorts, at all times: We shall be able to discern between things that differ; and so trying all things, shall yet hold that which is good: not refusing our meat, because others do abuse it: or it is not so well cooked: but in the conscience of our own unworthiness, shall be thankful for what we have, as knowing it shall be sufficient till the Lord afford more, and he will require no more at our hands, then according to the measure which he gives: And so shall labour to be faithful in a little, husbanding that well, which is committed unto us, and bringing forth fruits answerable thereunto: As hereby we shall find our minds: settled in obedience to our God; so we shall find a gracious return of this our obedience, even a quieting of the heart in what we do; and settling of our thoughts and affections more entirely thereupon, that so we may reap more profit thereby, and be ready to give up our account with joy and not with grief. Surely when I do remember what stumbling there hath been in our churches at the matter & manner of our worship: some measuring it by the vessel, and so conceiting the corruption thereof: others, judging it by the outward habit thereof, and so condemning it to be Antichristian: and so not to be communicated with others censuring of it by it estimation & success, which being not powerful with the wisest, and multitude, is therefore rejected, because not many seeming wise nor noble, do embrace the same. joh. 7.48. As this is unto me is a plain evidence 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 meekness. Especially when I consider a double effect of these stumbling. The one in those who being given up by the Lord so to stumble, that they shall never recover again, have therefore upon pretence to better themselves and avoid these offences, forsaken our assemblies, and refused their true guide and light, to know God and themselves by, and so indeed by the justice of God have been given up to all vanity and perverseness of error, and endless wanderings Not only condemning our Communion as abominable and monstrous, and yet still chopping and changing their judgements therein; sometimes we are a Church, sometimes no Church, but a Synagogue of Antichrist: hear us they will, but not join with us: But herein also justly condemning themselves, in condemning us, as renouncing that conversion, which if ever they had any (as themselves undertake they had) they had it among us: And so condemning all truth of God's former graces in them, as no better than hypocrisy, and so beginning again with Rebaptisation, New constitutions: And ● t still as we to begin as ever, not knowing what to hold, every day affording a new conceit, according to the giddiness of their spirits, and justice of God especially giving them up to endless mazes and coining of new fangled conceits; and so instead of broaching conceits of purity and perfection, have been given up to fearful errors of Atheism and Libertinism, and so thereby given up to all licentiousness and gross profaneness: As herein the justice of God is admirable, in meating unto them such recompense of error as is meet, so hath it been my instruction to be wise with sobriety. And finding sufficient in our Churches to salvation, to set up my rest herein, in all humility and thankfulness, and so to labour the improving of such gifts and means which are plentifully offered herein for the serving of myself and others. And thus the rather have I been resolved in, when I observe others, though at the first stumbling at corruptions, in regard of the tenderness of conscience, and happily being carried through ignorance, with the fair shows of such as have gone out from our society, have the rather conceited of their way, lest they should prove uncharitable in judging them, by not siding with them: yet now upon some experience of their way, & better discerning of things, have grown by God's mercy to a settling of their judgements in subjection to the light that shines among us, & so by the blessing of God upon their labours & persons; have been approved therein to God, and to the Churches: As this hath been a further confirmation unto me, to labour the Peace of the Churches, and submit with all conscience thereunto, so it hath afforded much more peace to my soul and comfort in my labours. And therefore as I have found that wavering and unsettledness of judgement, is a principal ground of all such vanity and perverseness of thoughts, that do pester us in divine worship: so I may safely conclude, that where the mind once is settled in what it should do, and how to perform the same, this is a gracious evidence of the cleansing of this corrupt puddle: This shall make our thoughts & affections more pure and intentive in the worship of God. And therefore, howsoever we may yet be troubled with the same, when we know what we do, & endeavour after the best manner to perform the same: yet herein is our comfort, that the Lord will not be severe to mark what is done amiss; if there be a willing mind in his service, that we justify God in doing his will, though therein we judge ourselves▪ for our failing therein. As considering that in this life we are labouring to perfection, and have not yet attained, and therefore as it is our perfection then, to see our Imperfection, because thereby we evidence our hold in Christ, and not in ourselves, who is our righteousnrsse and sanctification, that he that rejoiceth may rejoice in the Lord, 1. Cor. 1.30: So by the daily sense of our failings, convinced by the imaginations and daily rebellions of our hearts, we shall be provoked daily to renew our ●ight in Christ jesus, and so receiving daily new strength and grace from that fountain, we shall be enabled thereby to proceed in grace, and in every good work, that so we in him may attain to perfection, and follow hard after the mark, for the price of our high calling in Christ jesus our Lord, Phil. 3.12.14. As remembering that this life is the Time of combating and wrestling with corruptions, not of full victory over them: And therefore, if we strive lawfully, we shall obtain if we give not over them, they in the end will give over us. And therefore if now we can still groan to be disburdened of these trouble-houses, and sigh to be partakers of the heavenly communion, where we shall be freed from all these noisome guests: This is our Evidence that already we have got the better of them, and in the end shall be quite rid of them. Especially, for the healing of this Flux of vain and wandering thoughts, labour we to receiuc the Word, and all other duties as the word of God, as in the presence of God, propounding the main end, which is our conformity to God, our obedience to his Will, being wise to try the Spirits, and hold that which is good: so shall our hearts be set upon the Lord in holy duties, so shall they not rove at any by-obiects, either of the Minister & his failings, to stumble at therein, or at any other vain complement that may distract us. Above all, bring faith to the practice of all God's ornances, namely, a persuasion that God commands them. 2. an evidence that we do them, not to merit, but in obedience to God, in thankfulness to him for his unspeakable love in Christ, that by the power of Christ we are enabled thereto, that through the merit of Christ we shall be accepted, and so shall this immoderate Flux be graciously healed. Uses of these wandering thoughts both for The trial of our mastery over them, and also for our comfort in regard of such remaindure as will necessarily accompany us in this our Pilgrimage. Howsoever we have undertaken to prescribe a remedy against these wandering thoughts, encumbring of us in the worship of God, yet lest we might be discouraged in the use of the remedy as imagining it to be altogether ineffectual & so may question the truth of God's grace in us. Consider we first, that as it is impossible so long as corruption remains, to be quite free from such noisome guests, but that whatsoever means we use, we shall be molested with them continually, because our life is a continual warfare between the flesh and spirit, we are yet in the state of growing & so of imperfection, so we are not therefore to despair that we have done no good, because we have not attained what this life cannot afford: Only herein may be our comfort that in obedience to Gods will we maintain the combat, using such remedies as are prescribed thereunto, and this shall be our evidence that we still walk within our bounds and so may be sure of God's protection to assist us against these enemies of our souls and of his acceptance of our endeavours though yet we cannot attain. 1 And therefore as here is our trial that still we fight lawfully, though we receive many a foil. 2 So we are more humbled in the daily sense of these thoughts challenging the imperfection of our obedience that so we may be still fitted to more grace, because God giveth grace to the humble and replenisheth the low valleys with his fullness. 3 And because Satan and outward objects do most prevail upon us in public worship: if now we shall grow more retired in the service of God, and shall more diligently exercise ourselves in private duties of prayer, meditation etc. finding more liberty and yet restraint of our thoughts thereto, more restraint from by matter, and more liberty of spirit in our communion with our God, this is a gracious trial that we have got some ground of these wandering thoughts, that they shall less interrupt us in all other public devotions. Lastly, if hereby we shall be more provoked to hunger after our dissolution, increasing our sighs and groans to be rid of this body of sin. This also is a lively trial that we have profited by this Remedy. And the comfort is manifold, as shall be plainly discovered in the conclusion of this Treatise. Even this in sum, that hereby we are both assured of the work begun in this life, and also of the consummation thereof in the life to come. And therefore we must in patience possess our hearts, and daily cry, come Lord jesus, come quickly. temptations, and Cases of Conscience; concerning Thoughts and secret Imaginations. These are either, 1 Concerning Thoughts in General. 2 Concerning good Thoughts. 3 Concerning evil Thoughts. CHAP. XI. temptations Concerning Thoughts in general. Whereof, The first is, That as some think, Thoughts are free. That is, THat they are either in the Nature of Indifferent things, neither good nor evil in themselves; but as they approved by consent, jacob. 1. Or else that they are in the Nature of those Impossibilities, Adrynata, Papist. those Noli me tangere, such as cannot be ordered, in regard of their infiniteness, variety, and so they claim a Privilege of invincible liberty: because indeed they cannot be subdued. Or else they are such sleight and small 'scapes, as that they carry their passport and pardon with them, to be free from punishment, & so it is concluded, that because free from punishment, therefore free from evil. 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 avoid these thoughts. 3 They come so suddenly and unexpectedly, as that neither reason sometime can be given of them, and therefore no reason that account should be given for them. 4 They do no body any hurt, and therefore what evil is in them. 5 Is not th●s the Practice of Papists, to place the worth of the service, in the work done, without the concurrence of the heart. 6 Is not this the common strain of the Civil honest man, and formal hypocrite, Isay. 29. ●6 even to draw near unto God with his lips, when his heart is far from him: to make no bones of Thoughts, or inward corruption, only to take care with the Harlot, to wipe the lips, with Pilate, to wash the hands with the Pharisees to have much babbling, and little sense: in the end to place Religion in the sense, and not in the heart, not for reformation of the inward man, but only for conformity, and complement of the outward. And that to suit with his carnal ends, of pleasure, & profit. And is not the Lord just to deal with him accordingly. Though he give him his desire, yet to send leanness into his soul, to reward him for the present with such as he measures, bodily comforts, for bodily service. As for the Inward man, the Thoughts, Affections, etc. These may run Riot, because man sees them not; can flesh and blood order this? and therefore they must have their swing. Especially if it must be in the matter of pleasure: herein appears the deceitfulness of the heart, that though it can restrain it Thoughts (out of self love and carnal wisdom) for sorrow, etc. yet it gives the rains with greatest liberty to joy and delights. These are the colours and pretences that Thoughts are free. But the true and inward grounds of this Atheistical and damnable Delusion are, 1 The Ignorance of the corruption of the heart; which being naturally, and so necessarily full of all abominations continually, which as we cannot avoid, so we with all delight and greediness give way hereunto: therefore we conclude our Thoughts to be free, because we so freely and willingly give way thereto. Hereunto furthers the Ignorance of the Law of God: which being Spiritual and prevailing to the discerning of the Thoughts, and inmost secrets of the heart. We desite therefore to be ignorant hereof; that so we may not be thoroughly humbled and convinced thereby: and measuring only the Law by the Letter thereof, as reaching only to actual evils, that are apparent unto man: We therefore conclude a Liberty of our Thoughts, because the Law of God seems not to reach unto them. Add we hereunto, the General estimate of Religion in the World: which is not by the heart and thoughts; because as none can, or may presume to discern thereby, as being only known to God: so, Few labour this Intentive ordering of the Inward man, as being a business too laborious, and occasioning much distraction, in regard of the unmeasurableness, and uncertainty of the heart: And therefore it being the end of Religion ordinarily, to compass the things of this life, as profit, pleasure, credit, etc. These being within the compass of human reach, and to be procured from men by carnal means: Hereupon it followeth, that carnal professors, mistaking the true end of Religion, namely, to approve themselves unto God, who sees in secret; and standing only upon that which is approved of the World, and which may make themselves approved rhereof; do therefore vanish in bodily service & outward devotions of lip▪ labour, by service, etc. Concluding hereby, that Thoughts are free, that for the sin of the heart, it matters not, so they may approve themselves for their present ends, to the partial judgement of men. Hereunto furthers that usual effect which proceedeth from the neglect of the heart: that being hereby given up to approve ourselves unto men, we are also for the further satisfying of the world, given up to eat of such things as please them; to place religion not only in the service 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 proves insensible of inward evils: it becomes hereby, not only a broker to any gross iniquity, and so opens a gap to all licentiousness, but hereby also concludes, that thoughts are free, because it hath no touch or remorse of them. And herein the Policy of Satan is notorious: Who as by this means he keeps them in desperate impenitency, so by plunging them hereby into all excess of riot, as nourishing by this means that root of bitterness in their hearts: that God sees not, it boots not to fear such Bugbears: he thereby leadeth them at his pleasure to make up the measure of sin, that so they may be overtaken with unavoidable vengeance. Above all, the justice & wisdom of God is admirable herein, who purposing to take the wise in their own craftiness, doth hereby most righteously accomplish the same; even by catching them in their own 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 yoke from them; so doth the righteous Lord give them up to their own conceits: that by this conceited liberty of their Thoughts, they may be nourished in their damnable Ignorance, and denial of his power and presence: and so being deceived with the outward estimate and form of Religion among men, they may worship the Creature, by advancing their own Fancies, above the Lord. And so are justly given up to a reprobate sense, even to do those things which are not convenient, being filled with all wickedness and gross impiety, and so ripening and fatting up thereby themselves unto the day of slaughter. Lastly, if we consider the deceitfulness of the heart. This as it is in his greatest wisdom, enmity against God, so it appears in nothing, more than in this deceit of the liberty of Thoughts, is in nothing more deceived then herein. For though by the light of Nature, it be convinced that Thoughts are not free because they do either excuse for good, or accuse for evil: yet to the further deceiving of itself herein, it most dangerously perverteth the light of grace: which though it be a searcher of the thoughts and the just convincer of them: yet because withal it granteth some privilege to such as are in Christ. That if there be a willing mind to some good, & not consenting to sin, it shall not be imputed unto us: hereupon, they falsely conclude that though they have worlds of evil thoughts, yet they shall not be imputed to them, because they do not consent to and approve the same: wherein their lies a double deceit: One, that they think their Thought to be free, because they are not imputed, whereas they may be sinful though not imputed, nay in that they are not imputed, therefore they are sinful. But the special Deceit is in their false collection & misjudging of their consent to evil Thoughts. Differences between resistance of Conscience and the Will. And that first, because they imagine that to be a resistance of the Will, which is but only a conviction and confusion of Conscience. These being the Differences between these two. That Resistance of Will ariseth from a distinct knowledge of these evils, and that God, against whom they are committed: in whose goodness they apprehend the heinousness of the thoughts, and so out of love unto his Majesty, are grieved at them, and labour to subdue and reform the same: whereas there may be a reluctation of Conscience, from a confused knowledge of these evils, not so much, as they are in the heart, as that they break out to daily contagion in the outward man, as in the Eyes, Tongue, Hands: And that not so much out of love unto God, as ourselves, for fear of shame, punishment, etc. not so much out of a holy desire to be rid of them, that the Fountain may be purged, as only out of a purpose, to smother and conceal them, that so our outward credit may be kept; howsoever the heart lie open to the Lord, and be hereby inflamed and hardened therein. A second difference between the resistance of the will to evil and reluctation of the conscience, common to the naturalist and hypocrite is this, that there is only a striving of the conscience against sin, there usually follows two things: either Policy to lay the conscience a sleep again by refusing the powerful means, which may thoroughly captivate the same, to the obedience of the truth, or else a subtlety to blear the conscience, and deceive it with such carnal Rules, as may enueagle it thereby, to the convincing of evil, and justifying of the same; or else, if the conscience be so convinced, that it cannot gainsay, then usually follows despair and fearful issues thereof: whereas if the will be truly renewed by grace, as it abhors the evil whereunto it is enticed: so it useth all gracious means to avoid the same; and declineth whatsoever may ensnare it to the practice thereof. A third Difference between a Convinced 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 sin, but usually on either side, is the occasion to hasten the committing thereof; because the more we are restrained, the more desperately we rebel naturally against the Bridle: yea proves an occasion to fall into greater sins, either of presumption, if the conscience be laid asleep; or deceived by false Rules; or of Despair, if the conviction cannot be avoided: yet the rectified will, as it is assisted by grace to hate sin, as sin: so it is enabled thereby in the use 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 overtaken therewith; yet this proves a gracious means to prevent further evils of Security, Pride, etc. & so sends us unto Christ, to be renewed in his righteousness. These are the Differences between a gainsaying conscience, and Resistance of the will. A second deceit, whereby the carnal man is bewitched in this conceit of his unwillingness to commit sin, whereupon he builds this dream, That his thoughts are free, because he consents not unto them: Is the mistaking and misjudging of his unwillingness to commit evil: For besides the reluctation of Conscience incident to the Natural man, there may be also a kind of striving i● the will and affections, common to the hypocrite, which is far from that sanctified dislike of sin, & purpose of goodness. The difference hereof appears in these things. Differences between the Godly and wicked, in not willing to sin. First in the predominancy of these affections. The wicked though they have some desire to leave sin, yet this is not their chief desire, but rather their prime and chief desire is to live for ever therein either they know no other happiness, or else they account this their chief happiness to revel securely therein wherein because they are interrupted by the conviction of conscience, therefore as they do in their carnal wisdom labour the suppressing and corrupting thereof, that so they may more securely wallow therein: so if the conscience lie sore upon them, then do they desire to leave some sin, rather to procure peace to themselves, and more liberty to other evils, then in obedience to Gods will, to give him the glory thereof. They may happily be desirous to avoid open and gross evils: but for secret sins, they hug them in their bosoms; they may happily stick at some sins which may hinder their own present good, of profit, pleasure, etc.▪ but such as tend to dishonour God, or the hurt of their neighbour, these they make no bones of, they commit them with greediness: they may stick at sin and be unwilling to commit it, out of love to themselves, because it may bring shame, punishment, etc. But not in conscience of obedience to the will of God; not in desire to glorify God. Either they make it enough to avoid evil, as being a means to excuse them, from doing good, or else they may be unwilling to some small evil, that so they may be excused in a greater mischief. This is once, their unwillingness to evil ariseth not immediately and primarily from a sanctified heart, hating the same out of love unto God, but from carnal wisdom out of self love and liking of sin: They like it simply and chiefly, as their darling and Idol; and endeavour by all means to frolic therein, only their dislike ariseth from by respects; and outward occasions. The second Difference. Thus as their unwillingness to evil, is not rooted primarily in the heart: so it quickly vanisheth and decayeth: either when the bridle is removed, or contrary occasions are offered, as neglecting and rejecting with all wisdom, such means as may strengthen us against sin; and embracing willingly whatsoever occasions may make way thereunto. 3. Diff. And hence proceedeth a 3. difference of this unwillingness in the wicked, that as it is quickly cooled and quenched by any carnal fuel: so it is altogether fruitless in the main. Either their unwillingness to sin, may produce blockishness and barrenness to good, as being fearful and scrupulous in all, because each thing offers sin unto them: and so they dare not attempt or prosecute any good, lest evil may lie therein: or else their unwillingness to evil may further the committing thereof: if the Fear be removed, by perverseness of judgement, that hindered the same: now they were more scrupulous than needed: now they may more boldly commit the same. It being the policy of Satan to draw from one extreme to the other, and by one extreme to further the other. Thus is it with the unregenerate in their unwillingness to evils. But in the Saints it is otherwise. Their desire and purpose against sin is not so much, that they may not do it, as that being freed from it, they may do the contrary. Their chief desire is to glorify God, and so out of that ground, they desire to leave sin, because it hinders God's glory: and so out of this ground they are constant and wise in the use of all holy means, to attain their ends; and so by God's mercy do in some measure accomplish the same. Furtherances' hereunto are in many, that Thoughts are Free. The ordinary manner of teaching in these days with some, is, either to preach altogether the Gospel and not the Law: & so to plaster over the wound before it be searched and lanced: whereby the sore being conceited to be whole before it be ripped up before the heart and core thereof be discerned and purged out: this proves an occasion to flatter us in the goodness of our hearts, that our Thoughts are free, because they are not captivated by the word to the obedience of Christ. And hereunto furthers that other manner of Teaching, ordinary with some in these times; which usually makes only to the tickling of the itching ear, with acquaint phrases and enticing discourses: as, if thereby they rather intended to magnify themselves in the minds of their hearers, then to abase them to the obedience of the word, rather to puff them up with conceit of what they are not, as a learned auditory a people so wise as that rather they can judge of their Teachers, than their Teachers could judge them, so that the heart being now altogether neglected, and the ear and brain only pleased: Is it any marvel, if the heart hereby be flattered with conceit of it own goodness: if this conceit follow that Thoughts are free, because the Preacher aims not at them. The danger of the Delusion is, 1 It advanceth 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 up in the place of God: yea adoring it above all that is called God, and so convinceth that root of bitterness, namely, desperate Atheism to reign in the hearts of men. 2 Hereby it nourisheth security, and confidence in Nature, and so excludeth Grace, as if it were sufficient to happiness, as if it were already possessed thereof, and so utterly excludeth all pursuit, and hope of the happiness of a better life, 3 It also proves most effectual to Deprive us of all interest in Christ jesus, who only came to save sinners; and therefore if we acknowledge not our sins, God's promise belongs not to us, that he will forgive us, 1. john. 1.8. joh. 9.26.27 And so it becomes a most effectual means to exclude from all 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 captivate the Thoughts, and bring them to obedience, but that rather they serve only as matters of Policy, with some to approve and maintain civil honesty, and outward holiness, for the attaining of worldly ends: and so utterly excludeth Faith; whereby the heart may be convinced, and so purified by Christ to the obedience thereof. And so this proves an effectual means to confound all inward piety, and to set up an Idol of Civil and moral righteousness in the hearts of men: and thereby becomes a powerful means to give the bridle not only unto all secret wickedness, as not being apparent unto men: but in the end also to all gross wickedness: because this being once granted that Thoughts are free, it will easily follow, that any thing is free, if we need not care for the presence of God, in the heart, but that we may think any thing though never so vile, we shall in the end much less regard the presence of men, and so break out into all open filthiness. And so the bridle being given to all gross wickedness, hereupon follows hardness of heart, which being past feeling now commits sin with greediness, and the heart being obdurate, that it convinceth not for sin: hereupon follows a reprobate sense to justify & approve any wickedness: and so this opens a gap to all presumptuous wickedness: as if we might now sin freely, because our hearts do not accuse us of our ways, and so follows desperats impenitency, and rejection of the mercy of God, & so an heaping up of wrath against the day of wrath. The Conquest hereof, that Thoughts are not Erce, Appears first, By the commandment of GOD, which forbiddeth them, Exod. 10, 10. And it is therefore set in the last place, as the exposition and touchstone of all the other, which seem to reach only to outward facts or motions with consent: showing as the Apostle expounds it, nay our Saviour Christ himself, Math. 5. Rom. 7. That the Law is spiritual, 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 use thereof, which is to work an utter denial of Nature, and to send us daily unto Christ, Gal. 3.27. And also to try the sincerity of our obedience, whether it be as well inward, and secret unto God, as outward and apparent unto men. And so to comfort us, both against the Imputations of infirmity: seeing in the Law of our Mind we cleave unto God with purpose of heart, but especially against imputation of hypocu●sae, in regard of outward failing: seeing as Satan knows not our thoughts, nay ourselves know not in this respect our own souls: therefore though we do fail outwardly, and our hearts may smite us for the same: yet the Lord knows our hearts and thoughts, we can appeal unto him, as Ezechias and David did, in the sincerity of our hearts, and thought; nay though our hearts should fail us, yet seeing the Lord is greater than our heart, and knows who are his: therefore may we appeal from our ignorant and unbelieving hearts unto our God who knows that of, and in us, which we cannot know, and so approves us, as we are in his purpose, above what we are in ourselves, yea contrary to that we feel in ourselves: doth graciously accept us. Oh what a comfort is this to a distressed soul, through: violence of tentation, or the roar & damps of the flesh, though he cry, yet he thinks God hears him not, because now he knows not whether he prays or no. Rom. 8.27. or what he prays. That now he is answered by the spirit. That he 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 perceivest not that thou prayest, for though thou know not, yet God the searcher of thy heart, who is greater than thy heart, he knoweth and approveth thy prayer: God sees that good, which we see not sometimes in ourselves. Thus doth the Nature and use of the Commandment evince that our thoughts are not free, not allowing to think evil of the Prince. Eccl. 10.70. no not of the meanest. 2 And so doth also the Nature and glory of the Lawgiver evince the same. Namely, The Lord our God, 1 Who being a Spirit is therefore not only to be worshipped with bodily service, but even with the heart and all the powers and faculties thereof. joh. 4.24. Even with all the Mind, with all the Soul, 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 having cre●ted and redeemed both body & soul, is therefore to be glorified both in soul and body, for they are his, 1. Cor. 6.20. only. 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. jer. 10.17. 1. Cor. 2.10.11.12. As being every where. jerem. 23.24. And preserving and upholding of the mind in it thoughts. Act. 17.28. And therefore is to be worshipped in the heart, as being the trial of the sincerity thereof. 1. Thes. 2.3.4. Psal. 44.18.19 20.21. Mat. 5. so David. Psal. 119.168. I have kept thy precepts, that is constantly and sincerely, for all my ways are before thee. Pro. 3.6. 4 Who is also righteous and will not only judge us according to our words or works, but even according to our evil thoughts, as being breaches of the tenth Commandment, and so breaking the whole. jacob. 20.10. Act. 1.22. Eccl. 11.9. As judging the work by the heart. Esay 58. which indeed 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 profane his spiritual Nature, making a mock and Idol of him, as if he knew not the thoughts, had no sovereignty over them. A third argument to prove that thoughts are not free, is from the consideration of those to whom the Law●s given. Namely, Mankind, whom if we consider generally: either in their first Estate. 1 As they are Creatures: are they not hereby generally at the devotion of their creator, even in soul as well as in body. 2 Are they not subjects to their allseeing Lord in all things to do him all spiritual homage. 3 Are they not fitted immediately with that heavenly image, that so they may be conformable to the invisible God. Secondly, if we consider them particularly as they stand in the corrupt estate of Apostasy. Are not all their thoughts and imaginations only evil continually. Gen. 6.4. Is there any power in them so much as to think a good thought. 2. Cor. 3 5. And are they not hereby liable to the curse, for the breach of the spiritual Law, which requireth inward, and entire obedience in soul & body and spirit Deut. 4 Are they not hereby ●ed captive under the law of sin, they cannot choose but sin, though they choose and entertain the same with all greediness? so far it is that there thoughts are free to evil: that indeed they are only free to evil, they have no liberty to any thing that is good. 1. Cor. 3.20. Thirdly, consider we man in the estate of his recovery. If we observe the means whereby this was accomplished, namely the sufferings of Christ, seeing he suffered as well in soul as in body, as this doth argue a general taineture both of soul and body, so doth it imply are, stauration both of soul, aswell as the body, and a subjection thereof with the body, to the obedience of C●rist, 2. Cor. 4.10. And this shall the better appear, if we consider the work itself, I mean the effectual power of Christ in the restoring of nature, which is herein operative, that it makes it a Creature, so new, that old things are passed away, we are dead, and buried with Christ, and all things are become new. The very Spirit and quintessence of the mind, the most noble & inward part thereof renewed; which I take to be the Thoughts. The affections ordered and changed from earthly to heavenly objects. The understanding illightened to conceive the great mystery of godliness, the conscience purged and quieted from dead works to serve the living 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 thereof, given up as weapons of righteousness, to serve the living God; and all this out of the good Treasure of the renewed mind and heart, transformed into the holy Image which it had lost, and conformed thereby 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 we are made partakers of the Divine nature: so do we in nothing more resemble the simplicity and purity thereof, in no. thing more do, we communicate therewith, then in our nimble and pure thoughts. By these, though we be absent in body, yet we can be present withhim, by these when the body lies senseless in the bed; yet we may solace our selves with God, and so indeed without this Ministry of holy Thoughts, we could not perform that constant and continual worship unto our God, as may give sound comfort of the sincerity thereof. And hence it is, That the godly have been so careful of their Thoughts and and preparing of their hearts; That it is their Thoughts that they most complain upon. Rom. 7.21. Their Thoughts it is that they are most comforted with. As God accepteth these above all other service, so above other, this service is most comfortable, as freest from hypocrisy, tediousness and whatsoever other imputations. 4 Thus as in the creating of this new Work, the Thoughts are as well ranged and brought in subjection as the outward man. So if at any time the work hath been again defaced by any grievous sin: The Lord hath taught us to begin the repairing thereof from the Thoughts, as Esay 1.16. Esay 55.7. Put away the evil of your Thoughts, saith the Spirit: Let the wicked forsake his Thoughts, and let him return unto the Lord, jer. 4.4. And so have the Saints practised accordingly, beginning with the search and trial of their Thoughts and hearts, and so proceeded to confession & acknowledgement of their sins. Lam. 3.40.41.42. Psalm. 4.5.6. But what do we speak of the Saints, and their practice for the condemnation of this conceit, that Thought is free: may not this be proved even from the light of Nature, and polity of the wicked themselves? Do not their thoughts either accuse or excuse naturally, Rom. 2.15. Have not even human Laws guided only, and derived from the divine light of Nature, condemned Thoughts and purposes of evil, though the fact hath not been performed, as in cases of Treason. And doth their reasons, because it is against so eminent a person, because others may be terrified from imagining and contriving the like? Do not these reasons, I say, condemn the evil of Thoughts, being commenced against the great God, infinitely above all earthly Sovereignty, which meeteth with evil thoughts, to prevent worse evils. Surely, if common reason do award that the principal be punished, at least equally with the Accessary, then must not evil thoughts scape the censure, seeing they are the Ringleaders, and firebrands to all sin, all outward objects and occasions could not hurt, but by the Thoughts: affecting and embracing the same. Nay if the greater sin, the greater punishment, than surely evil Thoughts being hereby, usually made the greatest sins, because they are cherished and cloaked thereby, may certainly look to be beaten with more stripes. Observe we yet further the practice of the wicked: surely if there were no other reason to condemn this position of liberty, than that accursed nature pleads for it: It were even enough to condemn the same. For who will believe the thief that he is a true man: but if we shall further consider the practice of the wicked, we shall find, that what they assume in opinion, they condemn in practice, being in nothing less free, then in their thoughts; wherein yet they claim greatest liberty. For what greater bondage and slavery can there be, then by the rage and unsatiaablenesse of the Thoughts to be hindered from rest, the sweet nurse of Nature, so great a blessings, that the Lord promiseth it only to his beloved, that his sleeepe shall be sweet. Mich. 2.1. Lo the wicked imagine mischief upon their beds: and is it any marvel if there be a woe belonging to them? not only in depriving them for the present, of that sweet blessing of sleep, but in preparing them to that everlasting night in the life to come. And yet (so strongly are they bewitched) this to them is accounted the greatest liberty, they cannot sleep, unless they do evil, their sleep departs from them, unless they cause some to fall Pro. 4.18.19. If we could take a view of the restless and insatiable thoughts of the aspirer, and Usurer, of the envious & cruel man, how he wastes his marrow, his time, his senses, etc. We might conclude, their thoughts to be inflamed from hell, which nothing but hell, if that, shall satisfy. And what greater plague & tormten can there be to a manthen to be still thinking of that which he cannot have? Nay what greater bondage and torture can happen unto men, than 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 itself. And yet this is even the greatest liberty of the thoughts of the wicked; herein they do most applaud themselves. That either they can think of that they cannot have, it does them good to imagine themselves rich to wish, to be great or else, they can think with great delight of their sins & pleasure past, it does their hearts good, to remember their tricks of youth. Is not this the best comfort to wicked old age. And is not this a draft of the infernal cup, the dregs whereof they shall fully drink up hereafter? Thus as the conceited liberty of carnal thoughts, is the greatest bondage thereof: so if we shall but observe further the justice of God, in confounding this wisdom of the flesh, to bless itself in the liberty and vanity of it thoughts, not only by exercising the wicked with terrors in the day: so that the sound of fear is always in his ears: But further also, visiting him with terrors in the night, with fearful dreams, and strange apparitions to the further increase of his daily terrors. And that even in the midst of his jollity and security, what may be the reason hereof, but his appalled and guilty thoughts: presenting so many Instruments of vengeance as they apprehend variety of objects, as being bound by his guilty thoughts to the expectation of vengeance, and sentenced thereby to the undergoing thereof. Behold the issue of the liberty of the Thoughts: and conclude with me, this liberty to be the greatest bondage. At the best, say, that the mind should not be appalled with these terrors: say, that this conceit of the thoughts liberty, flattering in a formal and outside holiness, & so deceiving with some conformity in outward behaviour, upon presumption that we may think loosely, should hereupon breed security, and putting the evil day far from us. Is not this the next way to unavoidable destruction. 1. Thess. 5.3. To conclude. As the Law, so the Prophets have condemned evil thoughts. Pro. 12.20. It is an argument of deceit to imagine evil, Ecclo. 4.8. he that deviseth to do evil shall be called a mischievous person. Es. 29.16. & 57.11. Ez. 11.2. je 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, appears out of the Gospel. 1 For our Saviour Christ reproves the jews and his Disciples for their evil thoughts. Math. 9.4. Math. 16.7. Mar. 8.17. 2 showeth that from the heart proceed evil thoughts adulteries, fornications, and murders. Mark. 7.21. 3 Accepteth of the thoughts and purposes, and his Saints that they fail in Act, and so on the contrary, condemneth the thoughts of the wicked. 4 showeth that men are judges of their own evil thoughts. jacob. 24. 5 And seeing the spirit doth ascribe unto love, the bond of perfection, that it thinketh not evil: what doth it else hereby but condemn evil thoughts? 1. Cor. 13.5. 6 Are not the thoughts of the Idiot convinced by the power of the word. 1. Cor. 14.25. therefore they are sin. 7 The spirit reproveth the world of sin, but what the spirit reproveth is sin: The spirit reproveth the thoughts: Therefore they are sin, joh. 16. 8 Can any clean thing come forth of that which is unclean: the fountain of our thoughts is unclean: therefore that which flows there from. job. 14.5.6. 9 And seeing inquisition shall be made for our thoughts, seeing God shall judge the thoughts of our own hearts, by his word. Therefore certainly they a e evil and abominable before the Lord. 10 Lastly, those manifold absurdities which do ensue upon this conceit, are plain evidences that thoughts are not free. As, that God's government in the heart is denied, and so God who is a spirit renounced. The right Nature and use of the Law abolished, as being spiritual and reaching to the thoughts. The fall of man disclaimed. The combat between the flesh and Spirit denied. etc. Ro. 7. Answer to the Reasons. And therefore though the Law of man punish not all, but only such as tend to the preservation of government yet this rather argueth that man's Law is partial and defective, than that our thoughts 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 we observe the judicial proceed even of man's law, we shall find, that it challengeth some sovereignty over the thoughts: In that it not only by oaths requires an answer to what may be demanded for the clearing of the truth, where as by a consequent the thoughts and purposes of evil, may be often scanned, as serving either to aggravate 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 evil, as the actions thereof. Howsoever, let God be true and every man a liar. Let it be the glory of God's Law, to be spiritual, reaching to the inmost thoughts to procure sincerity. And let it be the humiliation of man's law, that while it only or principally binds the outward man, it may prove hereby in some an occasion of hypocrisy: And yet if we shall observe, that even the law of man binds the conscience, in it subordination to the law of God, even in all things that are commanded thereby: doth it not hereby also challenge some power over the mind, and thoughts, according to which the conscience is informed & so tied. And therefore as it is an argument of sincerity, even wherein it binds man therein, not of fashion, or custom, but even of conscience to submit thereto: so let it be the glory and privilege of sincerity, to obey God above man: to make conscience of thoughts which the law of man doth not reach unto yea making conscience of all things, agreeable to the will of God. Answer to the second. justifying the Lord, even to the confusion of itself, That though it cannot avoid evil thoughts: yet herein not to sit down, and give way unto them, as if it were bootless and impossible: but seeing, through God, we are able to do all things, and we are the soldiers of Christ, and therefore must daily fight against our sinful lusts, shall we not then endeavour, what we cannot, seeing the Lord accepts our purposes, and will crown his own work with a gracious ordering & holy curbing of our rebellious thoughts, that they shall rather be spurs to well doing, then quench the spirit of God: Answer to the ●hird. And therefore, in regard of their suddenness, and unseasonable importunity, howsoever no reason can be given of them: yet as herein they are condemned by the law, because they are exorbitant and reasonless: so the wise heart will not fail to nip them as he can single them out, or in general to be humbled for their corruption, and exorbitancy, that so he may not be judged of the Lord for them. Answer to the fourth. And that because, though they seem to hurt none: yet are they aberrations of the law from God, they are the greatest galls to an holy heart, that would shine entirely solace itself in it God. And they hurt also others many ways, as hindering us from doing that good unto them, which we ought, and provoking to many evils of Anger, covetousness, murder, slander, etc. to the endangering of the life's good name, yea the soul of our brother. Yea in that they generally hinder the doing of much good, and indeed are the grounds of all evil, are they not therefore more especially to be judged, and reform. Answer to the fifth. As for Po●ish resting in bodily seruice●● not so much as requiring t●e heart, much less ordering the Thoughts thereof: Let this be their glory, that rejoice in the Flesh; and have their reward in this life: yea let this be their shame, that whereas they stand only upon making clean the outside of the Platter, not regarding the inward man: Are they not justly confounded in their fair show in the Flesh: giving liberty thereto with all greediness, while they seem to have it in no estimation, and abolishing all order and government amongst men, while they seem especially to advance the same, while they undertake the protection thereof. Is not the Lord just to take these fools in their craftiness, that while they stand only upon complement and formality, upon conformity of the outward man, they break out to all desperate wickedness, for the rooting out of mankind, and desolation of Government. The like may we answer to the civil honest man, and formal Hypocrite, that as he reapeth, so shall he sow: he sows the wind of his lips, and shall reap the wind of men's praises, and applause: he departs from God in his heart, and therefore my soul shall departed from him, sayeth the Lord, he hath sown the wind, and shall reap the while wind. CASES OF CONSCIENCE Herein further to be resolved. Concerning Good and Evil Thoughts. Cases and temptations concerning good thoughts●on the left hand, tending to extenuate the worth of them. 1 That because they are sudden and various, not abiding long with us, nor regarded of us. Thertfore either they are but flashes and sudden motions, and so must argue an ineffctuall calling. Heb. 6.4.5. Or else being not entertained, argue that we grieve the Spirit. Or else, that because they pass unregarded and indeed are so infinite and inconstant that it may seem they cannot be apprehended, therefore we need not be troubled with them, we may pass them over as dreams. Especially because we cannot put in practise our thoughts Nay not our resolutions, therefore may not this challenge of hypocrisy, etc. And is it not a strong and fearful delusion of Satan, that whereas naturally all our Thoughts are evil, and by custom obstinate. Therefore if any good Thoughts or motions are offered to reform corruption, we either refer this to Melancholy, or some tentation of Satan. The satisfaction is. That in that they are sudden and variable, if they be evil, there is less danger in them. The Proverb is here true of a mind thus alterable, that he will never be mad: because it is settled & constant thoughts poring upon the same object that usually feedeth melancholy, and so causeth madness. But if they be good, there is the more trial of our wisdom in retaining, and husbanding of them, to the best behoof of our Master, and our own furtherance in sanctification. Especially herein appears a true work of grace: that because we are but regenerate in part, there is a daily combat between the flesh and the spirit; therefore our thoughts are variable: sometimes the flesh prevailing, the thoughts are accordingly: eftsoons the spirit prevails, & so are the thoughts suitable: so that to look for constancy of thoughts and continuance of them on the best objects, Is a state reserved for us in the heavens: to assume such for the present, is presumption and strong delusion. Only herein is the comfort. That the thought of the hypocrite as they are variable, so they are neglected▪ or else this variety is delightful, and so evil thoughts prevail. But with the elect though there be a changeableness of thoughts, yet this change is a burden. It grieves the soul that evil thoughts interrupt and hinder our sweet peace with God, and so by the power of Grace, evil Thoughts are rejected, and wisdom used to entertain good Thoughts more constantly, and so by God's mercy good thoughts prevail. And therefore though good Thoughts be not put in practice, yet this is no argument, that they are not entertained, and so we grieve the Spirit: For neither is it possible to put all good Thoughts in practice, seeing they are so infinite: neither is it convenient to put in practise all good motions that are offered: but only such, as are seasonable to the present occasion in hand: seeing all the rest now offering themselves, are but temptations, to hinder the intention of the present employment, and so are to be rejected as most dangerous evils. And if so be through violence of Tentation, or strength of corruption, we may be hindered in the practice of those good motions and purposes we intend: yet herein is our comfort, that we delight in the Law of God concerning the inward man, that if there be a willing mind, the Lord will accept it according to that which we have, and not according to that which we have not. So that we shall now renew our Thoughts, and purposes for well doing, the more we are crossed therein, and be more eager to fight against Satan: the greater foil we have received: This is the undoubted work of God's grace in us, avouching still the maintenance of the combat by the Spirit against the Flesh, and assuring that we shall be more than conquerors through Christ that hath loved us. And therefore, though our Thoughts being so infinite and changeable, it may seem an impossible, & so indeed a bootless labour to bring them in subjection; yet as by the grace of God, we may do all things, so far forth as shall further us to happiness; so by the Grace of God, we shall so far range and order our Thoughts, as to intend a general aim by them all to God's glory: to entertain the occasions for the quickening and well dispasing of them, to avoid the contrary, to be humbled wherein we are crossed and diverted by by-thoughtes, to renew the combat by holy motions, and so by God's mercy to attain such an issue, as that we shall still be more humbled in regard of our Thoughts, and drawn nearer unto God in a spiritual worship, yea more hunger after our deliverance from the bondage of corruption. And therefore though we cannot put in practice, what we think of; yet is this so far from chalendging us of hypocrisy: As that indeed it is a specially evidence of sincerity, to endeavour more than we can practise, as justifying God by our allowing what should be done, and abasing flesh, in it failing therein. Lastly, howsoever Melancholy prevailing may occasion multitudes of fearful and monstrous Imaginations, which being contrary to truth, are not to be regarded of us, but either to be rejected, as the fruits of a depraved disposition: so that in this case, the victory is to neglect and suppress such vain and exorbitant thoughts; yet may we not father such thoughts upon this depraved humour, which are the motions of GOD'S blessed Spirit. For though through the power of the deceived imagination, and the power of Satan's concurring therewith, we may be seduced to father such strange thoughts upon God and Religion, which are quite contrary thereto, as it falleth out in retired spirits, who being oppressed with melancholy, and puffed up with their conceited austerity, and contemplative walking, are thereby vsu●ay fitted by Satan with high thoughts and mystical imaginations, to their further infatuating and deceiving; as fancying hereby strange errors & monstrous conceits; & so through pride of heart, broaching the same as the Oracles of God, which are no better than the Enthusiasms of Satan, that so deceiving themselves and others thereby, they may be confounded in their voluntary devotions, and convinced of idleness, and neglect or abuse of their holy callings; yet doth it not follow on the contrary, that all such motions of the Spirit, tending to reclaim them from their errors, must therefore be esteemed melancholic dotages. Indeed if we consider the Policy of Satan, who labours by all means to keep the hold he hath gotten. It is no marvel if such that are overtaken with error, as through pride of heart, they can hardly be reclaimed, because this may serve to the confusion of their excellency & wisdom; so are justly seduced by Satan, and obfirmed against all recovery: And is there a more effectual delusion to harden the heart in error, then by perverting the judgement further, that it shall stumble at the true light, esteeming it to be but the darkness and corruption of Nature: an idle and frivolous conceit of Melancholy. Is it not just with God, that they which call darkness light, because they love the darkness more than the light, should also be given up to a further delusion, even to call light darkness, that so they may be held captive in darkness, and thereby be prepared to everlasting darkness. That we may therefore not be feduced with this error, which is worse than the first, because to err is natural, but by rejecting the light to remain in error, is devilish and incurable. Take we in the fear of God these directions. 1 Know we that our hearts naturally are full of darkness, we neither have any light of grace of ourselves, neither indeed know that we want it: but rather esteem the darkness to be light, our own ability and free will to be guide enough to happiness. And therefore is it any marvel if we lie open to a world of errors to deceive us herein. Is there any hope that by the light of Nature we should walk one step to happiness. Is it not necessary that if we follow Nature's light, we must run headlong to destruction? And therefore first renounce we nature, as a guide to grace and acknowledge we that all our direction must come else where. And therefore, secondly, seeing the word is the true light to bring us to happiness, as discovering us to be out of the way, and showing the true way wherein we must walk: yea leading and enabling us to take that holy path: renounce we our own wisdom, and become we fools in embracing this foolishness of preaching, that so thereby we may be made wise to salvation. 3 Sriving as we have received the knowledge hereof, so to receive also the love of the same, that so we may be brought in subjection to the obedience thereof; That so we may not be given up to strong delusions. 2. Thess. 2.12. 4 And so though by melancholy we may be so distempered for a time, as to distaste the light, in that our outward man is distracted in the judgement thereof; yet shall the power of grace prevailing above nature's distemper, keep us still in soundness judgement concerning the true light, as teaching us to live by faith: And the light of grace shall in due time banish these fogs and clouds of nature's distemper, that so we may discern more clearly the power of this light, & be recovered by the same from all our misconceipts: knowing that as it is not in the power of any melancholy distemper, where grace hath taken root, wholly to pervert the truth of judgement, to call light darkness: so when the light is altogether measured by the darkness of melancholy, and rejected as a fruit thereuf: It is a suspicion that there grace hath not yet taken possession. But of this sufficiently heretofore. CHAP. XII. temptations concerning good thoughts on the right hand tending to overrate the worth of them. TO imagine all good thoughts and motions to proceed from the sanctlfying spirit, whereas even the wicked may have some good motions, arising either outwardly from some power of the word, some present blessing, delighting and provoking joy, or some grievous judgement occasioning some remorse, or occasion of some good company, etc. Or else, Satan may cast in thoughts, into the minds of the wicked to deceive them withal in their estates. Or else, good thoughts may arise from within, either from those remnants of Nature in the mind and conscience, striving against sin, or moving to some present good. Or the spirit of Illumination may be an occasion hereof, illightning the mind with divine knowledge, and so moving thereby to affect the same. Or the spirit restraining evil, and so suppressing wicked thoughts, may be an occasion, that because they are not so ordinary, because it is better with us than it hath been, because we have good thoughts to disclaim sin, therefore they are absolutely holy. A second Tentation, concerning good thoughts is, to imagine: That to think well only, to have good motions, is enough, though we make no conscience of practice, though they die in the conception, and vanish utterly. A third tentation concerning them is, That when they are offered unto us unseasonably, that is, when we are intending some other holy duty, though they are injected usually at this time by Satan, to distract us 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 sometimes most Angel like, and joyous, as hereby more likely to ravish the mind, and so to withdraw it from it seasonable work. A fourth Tentation concerning good Thoughts, is when they are not bounded within the compass of the Word and our Callings, As to think we had extraordinary Revelations: Or else though the word do warrant in General; yet our callings do not allow. Such as are the thoughts proceeding from preposterous and ignorant zeal, moving to some good and glorious end, as to teforme the Church, punish sin, as Phinehas, which are not in our power, neither belong to our calling, but to the Magistrate. A fift Tentation herein is, when we only rest in good meaning, esteeming it only good, because we conceive it so, not having warrant from the word, etc. and these are usually the Pretences of the ignorant Christian. A sixth tentation, concerning good thoughts, is that, they are leveled to a contrary end, as to will worship, having our custom 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 sudden touch thereof, that argues a sanctified heart; but when the thoughts as they proceed from some former ground of the heart, seasoned by grace, & experienced in the work thereof, so they are entertained with deliberation, to discern the fitness of them: because every good thought may not be fit for the present occasion, or our callings: and so retained with wisdom 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 thoughts and motions thereby to be furthered in sanctification. And as it is a property of grace though it be molested with evil thoughts, yet not to let them rest quietly with us: but to use all diligence to quench, or convert them to good; so it is the property of the wicked to entertain good thoughts, as strangers, and either to reject them speedily, or to give them lodging for a night, they are not of the family, and therefore here is no abiding for them. Nay, indeed how can they be, seeing the house is possessed by such guests, as cannot endure such holy company. Measure we therefore the goodness of the thoughts: First, by the room wherein they are: A good man, out of the good treasure of his heart, bringeth forth good fruit. The tree must be good, that the fruit may be good also: An evil man out of the evil treasure of his heart, bringeth forth evil fruit, if any goodness, it is but leaves, or bad fruit, not in season: even as in dead carcases, excrements may grow, when no fruits of life abide therein. ● Measure we them by their entertainment: if they dwell with us for the most part continually, though they may travel abroad, yet they come home again, and love home the better, by their experience abroad, if they be shut out of doors, they will not cease knocking till they be let in again, the holy heart, is their Tabernacle here, and this they labour to adorn for their eternal mansion in Heaven: And hereby also we may discover and reject the second tentation. That every good meaning and motion is not a sanctified thought, when we intend not the practice thereof. For seeing true grace is operative, not only to think well, but to do well also. Therefore where such meanings are not with purpose of practice and ability to perform: This is a plain Evidence, that Grace hath not there prevailed: Not that we can put every good thought in practice, or need to do it: but my meaning is, that as the heart doth not only mean, but steadfastly purpose to keep all the Commandments of God, so howsoever for the present, through violence of tentation, it cannot do that it would; yet afterward the tentation being mastered, it performs 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 repentance, thankfulness, patience, and suffering for Christ, fit for the season, wherein it is required, fit for the person, that doth perform it: fit for the person to whom it performs: and fit to glorify 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 Harvest unseasonable; or as the apples of Sodom, inwardly full of rottenness, though outwardly glorious. Only the sanctified heart yields fruit in due season, answerable to the means it hath received, convenient for the divers seasons, ripe to the harvest; though green in Winter: like the morning light, shining more and more unto the perfect day: so that whereas good Thoughts, concerning some special occasion being offered, by reason of the concurrence of others, are put by, and so forgotten: and thereupon for the present are unprofitable: yet here the trial is, that we mourn hearty for the same: and press the Lord by earnest prayer to return them again. And here the comfort is, that either the Lord will answer in a seasonable time, even when we are employed about the like, or else will supply what may countervail & be more profitable. And this may serve to repel the third tentation cunning unseasonable thoughts. That whereas in the performance of holy duties, sometimes thoughts of joy, and extraordinary comfort, are cast in by Satan to divert us from the present business, or to flatter us therein, as if it were accepted as perfect, and deserving such comforts that so resting therein, we may rob God of his glory & ourselves of the sound comfort thereof: Here we must be wife to discern of these thoughts, that if they be not surable to the matter we have in hand, or not seasonable, following rather the action performed, then entermingling therewith, we are to suspect them. Especially if we find them to prove an hindrance to the constancy of the work, as tickling the heart with sudden flashes of joy, and so puffing up therewith, and thereby causing slackness, and letting down of our affections therein, now we are to disclaim them as temptations: and that by being more humbled for them, & so searching our hearts, and abasing them before the Lord, thereby denying ourselves we shall gain power from Christ, to go forward, and hold out in our particular intention. Considering that our giving way to these sudden flashes, may prove an occasion to expose us to be deluded by Satan, with such extraordinary thoughts of revelation, that so we may be carried into all deceiveableness of unrighteousness, to think we do God good service, even when we serve the devil, with all greediness. For such is the effect of those Angelic thoughts, that puffing up with an extraordinary conceit of our excellency, they work in us thereby a base conceit of such ordinary means, which must direct us in the service of God, and so thereby provokes us to wander after dreams and speculations, as feeding hereby our spiritual pride, and so justly confounding us therein. And therefore for remedy hereof, as we must be faithful in the little we have received: so we must stick close to the pattern of wholesome doctrine for our further perfection, as being sufficient to make the man of God absolute: accounting, that if an Angel from heaven preach any other doctrine, he is not to be believed: as knowing that whatsoever speaks not in this language, and according thereto, it is because there is no truth therein. Isa. 8.20. Gal. 1.9. And thus may we also reject the other tentation. That if we shall cleave constantly to the word, we shall be directed thereby to the true ends of welldoing to glorify God, in making sure our own election. CHAP. XIII. Cases of Conscience incideut hereunto. 1 HOw we may comfort ourselves in the uprightness of our hearts, which are to be judged by our thoughts, when our thoughts are so divers and intricate, so infinite in comparison, and yet so fleeting and vanishing, that we cannot discern them, much less judge rightly of them, and so much less judge of ourselves by them. The Answer hereunto consists, First, in a wise consideration how we may judge of the sincerity of our hearts by our thought. Namely, so far forth, as to approve only hereby our particular Integrity in such seasonable actions as we are employed in: where the holy thoughts lead us into and through the same, not simply to approve our general sincerity in all things. So David's heart was upright in all things saving in the matter of Vriah. In all other actions, though many of them were of infirmity, yet they were not committed wilfully against the government of the conscience, only in that, he offered violence to the heart, & committed it against the light and conviction of his conscience. So that the judgement of the uprightness of the heart is not so much from the simple motion to good or evil, as from the approbation of the one, and rejection of the other. And so by this rule we may further determine of the uprightness of our hearts in our general course, by our very thoughts. Namely, by the entertainment, or disclaiming of them. But still it will be replied, that we cannot judge of ourselves by our thoughts, because we cannot discern them. 2 Therefore we must answer hereunto by a distinction of our thoughts: That if we consider our thoughts in general of all sorts: as it is impossible to discern them, so it is not necessary for this trial, because this only belongeth unto God, so to search the heart, and discern this infinite variety of the thoughts thereof: and our God will require no more at our hands then what he gives, namely, so far to discern our hearts, as we may approve ourselves unto him, which we shall do. If we labour to keep an holy order in our thoughts, that they may intend what we are employed in. And endeavour to diminish the multitude and distraction of them by watching against evil thoughts, & rejecting them, and cherishing the good, by exercising the general callings with more constancy and humility, and our civil callings, with more heavenly minds, doing all things as in God's presence to his glory. Of which particularly before. And lastly, if we do not wilfully give way to our evil thoughts, as if they were free, or seek to rebel against the good, reclaiming us from evils, but wisely labour to observe the checks of conscience snubbing for evil, and so to prevent consent and act of sin, and so conscionably entertain all good and holy motions by prayer and diligent actuating thereof. Which if we do we shall have comfort of sincerity, that so far as we know, we labour to preserve this holy government. And what we know not, shall not be required of us. And above all, herein is our comfort, that as though we know nothing by ourselves, yet therein we are not justified. 1 Cor. 4.4.5. So hereby we are cast upon the mere mercy of God in Christ, for the acceptance of our persons, above all our own worth, or knowledge of ourselves. CHAP. XIIII. Cases of conscience to be resolved herein. Is, WHether it be an argument of unsanctified thoughts that we think more and oftener of earthly then heavenly things. The resolution hereof Consists in a wise distinction of our thoughts. Whereof some are injected by Satan, and made our own by liking and entertaining of them. Others arise from the corruption of nature, not thoroughly purged. Hence ariseth this conclusion. That if we consider and conjoin all these sorts together, both what are injected by Satan, and what arise from our own corruption, it may not be denied, but that our thoughts are generally more evil than good, more upon worldly then heavenly things. And yet it doth not follow, that therefore they are unsanctified altogether: seeing the trial of sanctification consists not in the multitude of our thoughts either way inclined. (For so both good and evil thoughts are sinful.) But the trial ariseth from the divers entertainment of them. That though as they arise in our hearts they are evil without consent, and so though injected by Satan, yet cannot possibly be so severed from corruption, but by some mixture therewith, they will prove also evil: yet if we shall dislike of them, and by prayer humble ourselves before the Lord, to the quashing of them, and make them occasions to provoke us to heavenly motions, especially such as are contrary thereunto: this is an undoubted argument that though they be evil, yet they are sanctified unto us, Rom 7.20.21. For as good motions rejected, are thereby to us unsanctified: so also even evil Thoughts repelled, and resisted may be sanctified: because the Trial of sanctification, is not from the motions themselves, or their objects: but from the power of the Regenerate Will, either entertaining the good, or rejecting the evil, & so an evil thought being subdued, or rectified may prove good, & occasion more good, & a good thought, being neglected & perverted, may be evil, and an occasion also of much more evil. The satisfaction hereof consists in this consideration: That as all our thoughts are naturally evil, so even in the state of grace, without marvelous preparation and watchfulness, evil thoughts will either go along with, or else begin our best actions, though we set upon duties, which in themselves are good, yet usually we begin with unprepared or unsanctified thoughts, as not out of the intentions of the heart, not as in God's presence, not to his glory, but carelessly as in the sight of men; receiving the word, as the word of man: praying as to man, and carnally, for vain glory, and by respects, so that indeed ordinarily our best thoughts in God's service, are not only not good, in these respects, but are sufficient to challenge the whole action of hypocrisy. And therefore here the trial is not so much, how we begin, for corruption likely will be sure to share herein, and so to serve itself rather then God: but let us consider, how we go on, how corruption is mastered, and grace prevails, holy thoughts grow more frequent and seasonable, enliving the business, nay principally, consider we how we make an end, rather being humbled for the interruption and exorbitancy of our thoughts, and so acknowledging ourselves to be unprofitable servants, than any whit standing upon the worth of what we have done, or can do: for thus shall we give God the glory of his mercy, in crowning his own work, and so interessing ourselves in Christ, shall be accepted in him above any worth in ourselves, and so enabled by him to further constancy in well doing. And so, though we have more time given for worldly occasions, and therefore may imagine that we now have ability to let lose our thoughts upon them: yet seeing no creature of God is good, unless it be sanctified by the Word and Prayer, therefore the holy heart labours to make all things pure and holy thereto, by sanctifying the same. Hence it followeth, that a wise Christian labours to be a Law unto himself, even in his outward liberty, using the world, as if he used it not, and though his mind may be employed in worldly occasions, yet it is not set upon them: Neither doth he begin them with carnal occasions but in obedience to Gods will, and desire to glorify him therein, as to lay up a good foundation thereby against the life to come. 1. Tim. 16.19. And so he goeth forward therein with spiritual affections: as to fit himself to his general calling, and benefit the Church of God: And so he concludeth them with holy Thoughts of praising God, abasing of himself, casting his care upon God, and resigning himself to his blessed will, not being careful in any thing, as distrusting the providence of his God, but making still his requests manifest unto his God, who will never fail & forsake his children. And so hath his conversation in heaven, tho●●h he lives in the world, ●●cause he fashions not himself thereto: but rather by the experience of it vanity, is waned from the same, and so hungering more earnestly to be with his God. CHAP. XV. Case of dreams and nocturnal imaginations, what is the quality thereof, how we are to judge and determine the same. What use to make of the same. AS the Saints of God are in general troubled with the marvelous prevailing of corruption in their best actions, and so are not regenerate, because their thoughts are more conversant about evil then good, so more specially their nightly thoughts & imaginations do most distract them herein, as seeming to challenge the truth of their conversion, because either they represent such actions as they do not at all, and so may charge them of hypocrisy, or else ofttimes represent such things as are monstrous and fearful, such as cannot stand with a regenerate heart: Very needful therefore is it that some satisfaction be yielded unto them in this behalf, that so they may not be cast from their hold in grace. To this end these three things are to be resolved. 1 What is the Nature of Dreams. 2 What are the kinds of them, and so. 3 How far we are to take notice of them, and take heed thereof. Concerning the nature of Dreams, they are generally such thoughts and motions of the mind, wherewith it is exercised when the bodily senses are bound, as proceeding principally from the condition thereof, which is immortal, and therefore are operative, when the bodily faculties are suspended, and are varied according to the several occasions of them, which are either natural, as the constitution thereof, in regard of it calling, condition of life, of diet, conversation, etc. Or else supernatural, and this is threefold, either ordinary, as proceeding from our spiritual calling, exrecised in the day, Or some extraordinary inspiration from the Lord to foretell things to come, or to bring to mind things past. Or else some deceitful injection of Satan, affecting the mind with some motions of things past, or to come: or such as are not competent thereto, and so either distracting with false fear, or else puffing up with conceit of such things as are above our compass, that thereby we may deceive ourselves and others. Out of which difference of occasions we may determine of the second point. Namely, the difference of Dreams. Which are either natural, such as proceed from complexion, condition, conversation, etc. 2 Or spiritual arising from our general calling. 3 Or divine, such as proceed from revelation. 4 Or Satanical, such as arise from Satan's power, injecting strange imaginations and so affecting the mind diversly thereby. And so out of this difference of dreams we may also be satisfied in the last point how far we are to take notice and regard the same: and that by these considerations. 1 By the difference of these dreams. 2 By the true judgement of them, how far they now stand in force. 3 By the renewing and multiplying of them. Concerning the difference of these Dreams, whereas some are natural, as such which proceed from natural causes, namely, constitution of body, condition of life, conversation, etc. Others supernatural. Here the first rule of satisfactions is, that though those which proceed from complexion are invincible, yet seeing this is alterbale by the condition of life, especially by renewed conversation, therefore they are not altogether to be neglected, as arguing our depraved nature, which even in the very complexion is degenerate from what it was and should be, but we are to be humbled for them by repentance. Especially seeing they often produce such evil actions, even in our sleep, of lust anger, etc. as are abominable, and though they be of good things, yet breed discontent and confusion of our happiness, in that when we awake, now are an hungry, Isa, 28.7. disappointed of what we dreamt of, and so confounded therein. Yet herein also to be comforted that being but dreams, if they be of evil, we did not fully consent to them: if of good, though disappointed, yet we may be recompensed with greater goodness: we have yet time to procure that waking which in our dreams we miss, or else to obtain a greater good, to turn our dreams into constant practice of holiness, that so our dreams may be more pure, and our daily carriage may be more spiritual and retired in Communion with our God, That our righteousness may not be a dream, and so vanish accordingly: as knowing that these dreams though they be natural, yet do convince nature's corruption, and so make us inexcusable, if we will not be schooled by them, as being a part of God's ordinance, to awaken us out of sin. job. 33, 15. And therefore, as not altogether despising them: so not resting therein, (as it is the manner of nature's Wizards) but flicking to the Word for the full information of our Estate, and submitting to the same for Reformation of our lives. Knowing, that howsoever formerly it pleased God to afford unto his Church, that extraordinary manner of Teaching by dreams, the●e by inspiring his will unto men, and warning them of evils to come: yet seeing now he hath bestowed an ordinary means upon us t● inform us in his will, as we are not to presume of such extraordinary means: so we are to esteem thereof in these days of ordinary light, no better than delusions to deceive unstable souls. Which as it may guide us to reject all such predictions of things to come, as proceed from no better warrant, than our dreams and fancies; because at the best they are no better, than the illusions of Satan: so seeing the Lord teacheth us as well in the night as in the day, according to what we have either done or heard in the day: therefore though we may not rest upon such dreams, as presume to foretell things to come, otherwise than we have been informed by the word, because even a true dream of things that fall out accordingly, may be a delusion unto us, to provoke us to the contempt of the Word; if by the Word we have not been informed thereof: or desire not to try the same thereby; yet must we not altogether neglect even what our dream calleth to mind either past or done, or to be heard: seeing this may be the mercy of God hereby to bring us to repentance for some evils committed, or to put us in mind of some good committed, that so we may pay our vows in obedience to the Lord, and break off our sins by speedy repentance. Especially, if it please the Lord to multiply our dreams, that we often harp upon the same string: Here it is best to be more regardful of them, as being now happily some motions of the Spirit, calling upon us for reformation of some actual evils, or for the performance of some neglected good. Always provided, that we shall measure our dreams by the rule of the word, and by that particular calling which God hath set us in as subordinate to our general calling in the house of God, & so we shall by God's mercy make good advantage of them. So that though we may not expect ordinarily any such extraordinary Revelation by dreams; yet if it please God (as who can restrain his power and goodness herein, to acquaint us hereby with some occasions to come, which may tend to our own, and the general good, we may so far stand upon these, as to use ordinary means, by Prayer, the Word, and the like, for the preparing of us to the issue: and so no doubt it may prove comfortable to us howsoever. Wherein as we may behold the mercy of God in teaching us this by dreams in the night: So may we have hence a lively evidence of our sincerity, even by the holy temper and motion of our minds in the night: and so are directed to walk honestly in the day, that so our minds may become pure and holy in the night: making a Covenant with our eyes and other senses, that so the mind may be less troubled w●th the representation thereof in the night. And labouring especially to make even with our God daily by repentance, That so our sleep may be more comfortable, and our thoughts peaceable, and holy. Especially make we use of such dreams as arise from the execution of general callings, as when we dream that we preach, pray, advise, grieve for sin: as not being without the motion of God's spirit, to confirm us therein, or to humble us in the neglect thereof, or to try the sincerity of the same; and so to enable us the better thereunto. It being apparent that even in the night our affections have, and may be more powerful in holy duties than sometimes in the day. Conclusion of the whole, WHEREIN Of the several Uses of this Doctrine of Thoughts. As first, To convince the Hypocrisy and the Atheism, and profaneness of the times. 2 To confirm the weak Christian in the truth of his calling. And also, To raise him up in all such outward failings, and inward faintings of the Spirit, which do arise from the same. CHAP. XVI. OF THE USES of this Treatise, 1 IT serves for reproof. And that 1. of the Atheist, which saith in his heart, There is no God, seeing his thoughts do either accuse him, or excuse him. 2 It condemns all conceit of Nature ability, and Free-will to goodness. For if there must be a rectifying of the Thoughts, then surely they are defective and degenerate from what they should be: and so, if the Thoughts, then much more the words and actions, which issue from the same. 3 It convinceth all Popish Religion, to be no better than Atheism, and a mere Idol, seeing it whole current consists in bodily service, not so much, as requiring knowledge in the heart, much less Faith to subdue the Imaginations thereof to the obedience of Christ. 4 It confoundeth all Hypocrisy and carnal worship whatsoever, since it is not the outward man, but the heart and Thoughts, which God respects, not what we do, but what we mean, and how we do it. 5 It condemneth all Epicures and Sadduces, that deny the Immortality of the Soul: For as this infinite variety of Thoughts & imaginations even when the body is most bound and senseless of any operation, doth plainly evidence it to be a different thing from the body: so it also proves it to be immortal and divine, as being of a spiritual nature, expressed by this sudden and swift motion of such various and infinite thoughts: And so not ending with the body, as being active without the use of it, as exercising such actions in the body, which extend to the compass of another life, namely, accusing and excusing for sin, which is a plain evidence of this day of judgement, and so of the immortality of the soul. 6 The very consideration of the Nature of thoughts argues them not to be Free, that is, such as are not sinful such as we may justify. For seeing they proceed actually from us, therefore they are corrupted. Seeing they are sudden & exorbitant without present cause and deliberation, therefore they are sinful, because all good is from fit means from deliberation, from knowledge, from direction, allowing and commanding the same. Seeing they are contrary to themselves; therefore they are evil, seeing it is the nature of goodness to build up, not to destroy itself. Nay, seeing when we are about to do good, evil is present, that is, our thoughts will rise up to hinder the same, this is a plain evidence that they are evil. Rom. 7.10.20. 8 It confoundeth all those excuses and pretences for sin, which are ordinary among men, naturally to lay the blame upon Satan, he enticed them upon the world, as if it were so poison some and contagious, that we could not deal with it, but we must be defiled. yea, sometimes upon God himself, as if he compelled us to evil. Seeing the truth is, our corrupt nature is the ground and fountain of all evil, our very thoughts, the first motions thereof are only evil continually, yea these are occasions and enticers of Satan and the world to further sin, yea these as a filthy breath poison the air, the world, and all that is about them, and so the creatures being subject to vanity by our sin, prove occasions by divine justice to further the consent and act thereof, as ministering such matter unto us as may tickle the sense, and allure the will to consent and give opportunity and means to act the same. 9 This condemneth their conceit and delusion that teach abstinency from marriage, and the different use of meats, as if some were evil, some good, as if that which entered into man did defile him. Where as indeed it is that only which proceeds out of man, namely his evil thoughts and imaginations: which as they are polluted themselves so as a filthy leprosy 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 indeed all things by creation were good, and by a sanctified use may be made good unto us. 1. Tim. 4.5. only they become evil by our corruption and abuse of them. 10 This also reproveth the ricenesse and superstition, who upon a conceit of pollution by the evils of others, do 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 form, as also in respect of the particular members, and therefore separate from all Churches and so indeed must go out of the world to find such a perfect model 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 be found in this life, neither doth a visible militant church require such perfection, because this belongs only to the triumphant Church: It is not the evil of others which can defile me: so I consent not and approve thereof, much less 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 unto us: but by reason of that which proceeds from us. If it be sanctified, all things are become new, not sin excepted, 2. Cor. 5, 15. All things work together for the best unto us, Rom 8.18. 11 By this doctrine of the government of the Thoughts, are cast to ground all those conceits and Pleas of goodness, arising from Civil Honesty, and Moral Righteousness: For seeing it is the well ordering of the heart which God requires, Pro. 26. seeing true holiness begins from the heart, and proceeds by the daily purifying and cleansing thereof from inward evils. Therefore whatsoever holiness consisteth only in outward actions, and such only, as concern rather our own present, then future good: not aiming at all at obedience to God, or at his glory: This is far from truth and soundness. And therefore seeing the civil honest man makes no conscience of duties unto God: But if he do any such, either he doth them, not from a sincere ground in obedience to God, nor by an holy manner, as direction from the Word, but his own good meaning, nor to an holy end, the glory of God, and his own salvation; but only for his own sake, that he may prosper in the World, have the credit of what indeed he doth not, that he may deceive others by his shows, and so deceive himself of the true end. It follows necessarily, that he is far from true grace, and so farthest of all other from salvation, because he flatters himself in his estate, and through the drowsiness of his conscience lies securely a sleep therein. 12 This doctrine of Thoughts condemneth also all those shows of wisdom in the world, to mean one thing. & do another, to equivocare & reserve that in the mind which we utter not with the lips, or utter the contrary, as proceeding from an heart, and so arguing a deceitful and abominable, heart, judging and confounding itself in the doing of what it seems by this doubling to excuse and defend. A second general use of this Treatise of Thoughts, is for Instruction, and that many ways. First for the right information of judgement. As first here is confirmed the doctrine of the Fall of man: and his utter inability to any good, seeing his thoughts which are, and should be the beginning of good, are only evil continually, and therefore evil whatsoever proceedeth from them. 2 Hereby is justified the Doctrine of the Immortality of the Soul: & so the Resurrection of the Dead, and day of judgement. The Quality and condition of our Thoughts being so various, so operative, when the bodies are bound, and senseless thereof, being so evil, as that they must come to judgement, doing necessarily all these. 3 This confirmeth the Doctrine of the Nature and power of God in the government of his children, That seeing our Thoughts and imaginations which are spiritual, are subject to his knowledge and controlment; therefore seeing our Conscience condemneth us, and our Thoughts do accuse us; then surely God is greater than the conscience, and judgeth all things, he is a Spirit that can thus judge of the motions of the Spirit: 4 john. He that will be worshipped in spirit, is a Spirit. 4 Seeing our thoughts are not only polluted themselves, but are the grounds of all evil in us. Therefore our God is holy, and so no cause of sin, nay marvelous wise, and merciful, that can govern, and turn sin to our good. 5 Seeing the ground of the beginning and consummation of sin, is in ourselves. We forsake God first, before he forsake us: he made us first righteous, but we have sought many inventions. Eccl. 7. and so have brought upon our selves by our willing, revolt from God. an inability to all good and proves to all evil: therefore our God is just in punishing sin with sin, and so with eternal vengeance. 2 For direction to sanctification. 4 Hereby we are taught where to begin our regeneration, namely, the heart which is wholly averse from God, must first be purified by faith in Christ, the thoughts and imaginations thereof, renewed that so we may worship God, which is a spirit, in spirit and truth. 5 Hereby we may also learn how to go forward in the power of Godliness. Namely by the lowly government of our thoughts and mastery of them. For the more our hearts and unruly affections are brought in subjection; the more ready shall we be to all holy duties, the more spiritual in the doing of them, and the more constant to persevere and abound in the same. 6 By this doctrine of thoughts is discovered unto us the true state & measure of that grace, which we may build upon in this life, not that we have already attained, or were already perfect, Phil. 3.12. But that indeed we are travailing to perfection, & that we may hasten thither, are exercised with this combat between the flesh and the spirit especially manifested in the rebellion and interruption of our thoughts, when we do our best, or intend the same: Condemning that conceit of grace which feels not this combat, such as is in the civil honest man, who never doubted in all his life, performs outward duties of religion without any such wrestlings, challengeth this combat as a confusion of grace. 2 Confounding the Popish dream of perfection & merit: seeing the inconformity and repugnancy of our thoughts, challengeth our works of much imperfection and infirmity. 3 Refuting also their conceit of thoughts, as if they were venial: seeing they are the cause (as themselves confess) of mortal sin. 4 Confounding the Libertine who justifieth his interest and hold in Christ, by the deadness of his conscience, not convincing him of sin, not reproving for righteousness. 5 And rejecting the dream of civil honesty, that fancieth the perfection of his estate, in the ignorance or drowsiness of his heart, approving falsely of his ways. 6 This justifies the power of the word, as being the searcher of the thoughts, and confounder of them: to convince the profane conceit of it; as if it were a dead letter, and to provoke us to yield up our thoughts and hearts to the obedience thereof, to assure us of the effectualness thereof into our conversion: because it is able to purge the fountain of corruption, and to dig up sin by the roots, and so to inform us, to rest wholly thereupon for our effectual calling, and to teach us to judge thereof by the spirit, not the letter, to bring spiritual hearts to profit thereby. 8 And so hereby we may discern the grounds of all those combustions, and separations which have been in, and from our Churches in these days. Namely, that they have proceeded from the presumptuous thoughts of our hearts, as puffed up with singularity, and inflamed with envy and discontent, & practising separation, upon conceit of impurity and pollution arising from an erroneous and perverted judgement. That so we may labour to moderate our thoughts with meekness and sobriety, & thereby preserve our peace with God, and so maintain the unity and peace of the Churches. 9 And so we may be satisfied in the ground of all those treacheries and practices of Antichrist and his Locusts against the Magistrate and Church of God. Namely, that it hath been no other than the insolency of the heart, and deceitfulness of the thoughts and imaginations thereof: Intending that inwardly, whereof it carries a contrary semblance, pretending obedience, when it plots all desperate mischief: and carrying all things in a mystery, that so it may deceive itself & others: whereas if it purposes and intentions were apparent, it could less deceive others, & might hope to be freed from deceit itself. 10 By the consideration of the quality of our thoughts and power thereof: we are confirmed in the limited power of Satan: who though he know much, and labours to dive into our hearts by his sudden and violent temptations, that he may make us believe that he knows and rules in them: yet both the manner of his temptations argueth that he knows them not, because they are sudden and violent, seeking to oppress and take our hearts at unawares; and so to abuse them with false conceits of themselves, whereas the thoughts of the natural heart are free and voluntary, such as wherein we take pleasure: yea though they be contrary to nature's happiness: whereas Satan's injections are not without some terror to the flesh, and so with confusion of the happiness thereof. And especially the quality and operation of the thoughts, being so infinite and contrary, and that as it were in an instant, do argue plainly that there is an infinite power that doth enlive and actuate them, that Satan's power is limited not to rule them at his pleasure. In that we find by God's mercy a resistance of these thoughts, by the grace of God in us, and so a gracious victory over them. Whereby, as we have a sure pledge, that the Lord ruleth in our hearts, and hath taken them into his sole & sovereign protection▪ so may we be hereby confirmed in the limited power of Satan, that he can know no more of our hearts, then shall make for his further confusion, howsoever he would make us believe, that he knows so much of them, as may serve for confusion. Whereas all that he knows, is but by probable conjecture, & the outward effects: which may be 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 use the true light wherewith it is informed, or else by his false light is deceived, to misjudge thereof. 11 This doctrine of thoughts, as it is a plain confusion of all happiness in this life, seeing our evil and unruly thoughts are sufficient, to confound not only all that happiness which is placed in earthly things, because our thoughts cannot be satisfied therewith, and so are much confounded with the disappointment thereof: but even to confound all that happiness which we may place in heavenly things, as being confounded therein by the shortness of our thoughts not able to conceive the same, as it is in itself, or by the rebellion of our thoughts, convincing our unfitness thereof: So it proves hereby a powerful means to provoke us to hunger after the life to come, and to hasten forward unto the same, that so we may be freed from such noisome guests, that we may more spiritually serve our God, that we may have more entire familiarity and society with him: that our hearts may be satisfied with their proper object. Quia fecisti nos ad te, ideo inquietum est cor nostrum donec perveniat ad te. Augustin. Lastly, hereby we may be informed in the true grounds of all such deceits as fall out in Religion, yea in all our civil affairs. Which is only the deceitfulness of our hearts & imaginations, either conceiting us, what we are not, and so seeming somewhat, where we are nothing, we deceive ourselves in our imaginations. Gal. 6.3. Or else conceiting happiness, where indeed it is not, and so leading us to destruction in steed of salvation. Or else abusing us with good thoughts and purposes, when we mean and do the contrary. Or else excusing any vile and gross wickedness upon the vain conceit of our Thoughts and purposes, not meanings, not intending the same. A third General Use of this Doctrine is for Trial, and that many ways. 1 Of our sound Conversion. That if we make conscience of our thoughts, and labour to order and keep them in subjection: This is a Rule to try our sincerity by. 2 If we are more troubled with the evil of our Thoughts and privy corruptions, which are apparent to God then with our outward failings, that are discernible of men; this also is a gracious Trial of the sincerity of our hearts. 3 That if we are more careful to do God service in secret then openly, because here we approve the uprightness of our hearts before him, and give him the honour of the searching of our hearts, this also argueth the sincerity of our Thoughts, and so of the whole man. 4 If seeing our renewed hearts are more large, and ready to good, than our outward man can, be in regard of such manifold lets from without, that do hinder the execution of our endeavours and purposes; therefore, we Endeavour still more than we can do, & though we are hindered in the action, yet approve what we should do, and are more earnest in prosecuting the same: This also is an evidence of inward sincerity. 5 Whereas the heart by the light of grace, as it discerneth what it should do, and is made ready to do the same; yet withal by the same light, it more sensibly discerneth it in ward rebellion and failings, as being but in part regenerate: Therefore, if now, Howsoever the outward action may pass currant with men, and the heart also in respect of the truth of it purpose therein, may have 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 self love in the overvaluing thereof, we cannot discern our failings when we do our best, and so in stead of expecting praise or merit for the same, shall judge ourselves to have deserved no better than shame & confusion: as hereby we shall justify the Holiness of our God, who requires perfection of us: so now we shall also justify ourselves, as being desirous to be found in Christ, not having our own righteousness: as now forgetting what is behind, and hastening to what is before, that so being enabled still by the virtue of our Lord jesus, we may in him grow up to perfection. 6 Whereas the renewed heart, though it endeavour to serve God in uprightness, yet being but partly renewed, is thereby subject not only to let's from within, but also in regard thereof, is an occasion to make all outward objects hindrances also thereunto: If therefore, we shall now keep a watch over our hearts and thought, labouring to govern them by the Word, and daily confine them to the righteous law of God: and so withal shall be sober and careful in the use of outward means which are the objects of evil thoughts, and fuel thercto, not using our liberty as an occasion to the flesh, but refraining ourselves, as weaned children from the baits of the world, not doing all what we may, nor being bold with whatsoever is in our power, but being Laws unto ourselves, shall do all things to edification, and use all things to the glory of God: being contented with our Estates, and abstaining as strangers f●om these varieties of earthly things, which are rather given us for the trial of our power, in abstaining from their excess, and subduing our hearts 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 behave ourselves in the use of our Christian liberty, it is a plain evidence of our rectified hearts of our thoughts sanctified. 7 Whereas it is the property of clean beasts to chew the cud end ruminate on what they receive, so it is an undoubted evidence of the purifying of the heart, if we ruminate & consider of our thoughts and motions whether to good or evil. For, if they be evil, hereby we take notice of them, and so discerning the quality of them, by the word, are hereby humbled and confounded by them, in regard of any perfection that we have attained, and so by this means either prevent the consent and act of sin, or else break the force of it: though it be committed, that so it may less discourage us, and abide shorter time with us. But if they be good, by this ruminating of them, we discern of their nature, and fitness for our present use: and so approving of them accordingly, are enabled to take the opportunity to put them in practice, whiles hereby we shut out contrary temptations, in that the heart thus dwells upon them, and so being faithful in a little, we stir up the spirit to assist us in the execution of them. And if by violence of tentation, we may happily be prevented of putting them in practice, yet hereby we know they are sanctified, because they are not now sudden motions which may be in the wicked, but deliberate and settled purposes to do the will of God, and so shall be accepted in stead of the deed. Thus may our Thoughts evidence the truth of our conversion. Trial of Increase. And so hereby we have a notable Trial of our growth & increase in grace: For as our hearts are less pestered with worldly and carnail Thoughts, as they are more replenished with heavenly meditations, so have we gotten a greater hand over corruption; so have we a more plentiful increase of the grace of God: 2 As good Meditations and Thoughts do more abide with us, and are more affected and delighted of us, are more powerful to enable us to holy actions, so doth the grace of God increase in us. 3 And on the contrary, the more we are sensible of evil Thoughts, the more they are irksome and grievous unto us: the sooner we can reject them, and turn them to contrary motions: And yet are made more wary and waterfall by them, to avoid outward occasions, and baits to sin: so the more hath the death of Christ prevailed in us, to the crucifying of the old man, the more hereby we draw near to the life of glory. A third Rule of Trial, by this doctrine of thoughts is in respect of the Part unregenerate, & so of such effects as proceed from the same. As first, failings in we doing, occasions these temptations, that it is not in truth, that God who is perfect, and hates iniquity, will not accept it. For the conquest whereof this Doctrine of thoughts yields gracious supply. 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 be hindered by many occasions: And indeed it is not needful that it should be so perfect, as to be without blemish: for than we should not need a Saviour, we should have our heaven in this life, we had no interest in the merit of Christ: therefore seeing the Lord loveth truth in the inward ma●, & accepteth the willing mind, above what we can do, as requiring no more than he gives, and showing his power in our weakness, that he may have the only glory of all his mercies: it followeth necessarily that there may be truth in what we do, though there be not perfection: and this is an evidence of the truth thereof, because our hearts do endeavour and approve the same, as being purified by Faith in jesus Christ, in whom we truly and uprightly desire to please our God in all things. 2 And if there be truth in what we do, our hearts bearing us witness of our unperfect endeavour: we need not fear the acceptance thereof, seeing as the Lord accepts us above the worth of what we do, or can do in the merit of his Son: so in him, he accepts the willing mind, not imputing outward failings unto us. This Doctrine of our thoughts is a sound Trial of our sincerity even in our decays, in such measure of grace, or present power of it, which formerly we have enjoyed: For though the Saints may leave their first love & decay in some measure or use of grace, which formerly they have had: yet if their thoughts acknowledge and approve of such a former measure to be better than what they now find. 2 And withal judge them in their present decays, and lead them to the means whereby they may recover, and give them not over, till they have wrought a denial in themselves, that they may be sound in Christ. This is a sound evidence, that their decay are not desperate, nay this is a comfor-fortable token that they shall recover again. 3 This also proves a lively trial of an other effect of the vnregenerat part, namely, falling into gross evils: For though the Saints have and may fall into many gross evils: yet if our thoughts have risen and striven against the Motion of them, so that unwillingly we have been drawn thereto, and in the committing of them do gainsay and dislike of them. Especially, when they are committed, do smite us for them, and give not over till the heart be broken with godly sorrow; and so bring forth speedy and unfeigned repentance: This is a plain evidence of the uprightness of the heart; This is a testimony of our conquest of them. Yea though the Saints should fall again and again into the same sins, as Abraham and Sarah did, though they should fall f●● one gross sin into another, through the deceitfulness of sin, and violence ostentation, as David did, and so make a foul bread▪ even into the sincerity of their hearts: yet herein also may they have some trial of their sincerity by the power of their thoughts. As that they are more sensible of sin, the more they are deceived by it. 2 They are more humbled for it, and testify greater hatred and detestation of the fame. 3▪ And are more tender & compassionate in judging of others. 4 Yea more wise to avoid the occasions thereof. 5 And more profitable in teaching & forewarning others to do the like. Psa. 51.6. More weaned from the love of the world, & more desirous of, prepared to their dissolution. Lastly, because often falling into the same sins against light of conscience and experience of God's grace in preventing or mastering the same, proves an occasion to offer violence even to the purest thoughts, and holiest purposes, and so to challenge the sincerity of the heart, and thereby proves a means of wounding the conscience, and affecting, yea swallowing up the same with intolerable griefs and horrors, yea with hellish and desperate pangs, whereby our estate in sincerity is specially questioned, because there appears no hope of recovery, in that hereby there will follow a refusal of means which may recover, or a perverting of them to our deeper plunging in this horrible pit of despair: Yet herein also may we raise up unto ourselves many evidences of our sincerity, even by the holy temper and swaying of our thoughts. And that first by returning our thoughts to what experience we have formerly had of the goodness and faithfulness of our God, refreshing us with sound peace of heart, and joy in the holy Ghost Whereby as we may make this collection, that seeing the graces of God are without repentance, therefore he that hath loved us once will love us to the end joh. 13. So hereby may we gather sound assurance for our upholding in tentation, and recovery out of the same. A 2. use of our thoughts in these temptations of despair, is, that we think not so much upon the extremity of the tentation, as upon the power of God and his promise, upon his word and pledges that he hath given us for recovery out of the same: and this shall also graciously sustain us in the present brunt, and fasten us upon the Lord for assurance of his love. A third use of our thoughts for trial in this day of tentation, is, to consider that as the Lord doth not esteem us as we are in tentation, but as he hath accepted us in his Son more than conquerors, so we should not think and measure ourselves by tentation, but by our interest in Christ. 4 Especialiy, seeing our most● vile and fearful thoughts in these cases are Satan's injections and temptations, not our own purposes and desires; as appeareth both by our grieving and complaining of them, by our disclaiming of them, when we come to ourselves▪ have we not by this doctrine of thoughts this gracious evidence, that though Satan seek to aggravate our affliction and press us down therein by accusing us of these thoughts as if we now were utterly past hope, etc. yet in that they are not ours, they shall not be imputed unto us, but rather provoke the Lord by such blasphemies, to be avenged of Satan, who dishonoureth his name, and abuseth his workmanship by such odious contumelies, and so thereby to deliver us out of his hands. The last use of this Treatise is for comfort, and that many ways. 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 means to further the same, but that the powerful and wise Lord for his glory, turns those things about which in themselves hinder the same, to be means notwithstanding to hope for and hasten their calling. As first this doctrine of thoughts discovering hereby our utter inability to grace, proves a gracious means to cast us wholly out of ourselves, and so to provoke us to faint for the true remedy. And the rather, because if once the Lord awaken the conscience by the Law, and so discover what heretofore we were ignorant of, namely, not only that lust is evil, but that even our very thoughts without consent deserve eternal damnation: as this to the natural man proves a means of further rebellion, because the wisdom of the flesh is enmity against God and cannot be subject to him. Rom. 8.7. So hereby our thoughts become more outrageous and unreasonable, setting the whole man on fire with the rage thereof, and so depriving him of all rest and carnal peace. Yea for the confounding all conceit of perfect happiness in himself, that hereby he must necessarily be constrained to seek for peace else where. And doth not the law now prove a Schoolmaster to send him unto Christ, that so by faith in the Son of God, he may find peace to his soul. Gal. 3 27. Rom. 5.1. In our Regenerate Estate they also serve for comfort, and that many ways. First, in regard of our Imperfections and failings, in holy duties: As first, approving hereby unto us the truth of our Estate in grace by this imperfection of our Sanctification, and so comforting of us, that the Lord which hath begun the work, will perfect it: and in the mean time will accept what he gives, and magnify his power in our weakness, that he may have the glory, 2 Cor. 12.8.9. Mal. 1.6. Phil. 3.12.13. And so renewing us hereby daily in the merit of his son, that still we may be found in him, not having our own righteousness, that in him we may daily bring forth more fruit, john. 15.3. and so through his power be kept unto salvation & by the all-sufficiency of his sacrifice be daily presented blameless before God, and so enabled to attain perfection. 3 And seeing no other thing befalls us herein, but what hath happened to the most holy & beloved sons of God by adoption: as this may comfort, that seeing they have attained, and yet without us shall not be perfected, therefore we also shall in due time reap if we faint not. If our case were singular from them, we might despair, but having now with them the same common way of imperfection, we shall also with them attain unto perfection. 4 If we consider that it is not so much the outward work, as the purpose and truth of heart which God respects, therefore if there be a willing mind, though it be in weakness, we have a certain promise, that God will not quench the smoking Flax, that is, if it be but a mite, he will accept it. 2 In regard of our relapses and decays from former measure of Grace, we may also raise much comfort by the carriage of our thoughts, and observation, how they stand affected in such cases: As that, 2 Though we have left our first love, yet we can consider from whence we are fallen, Revel. 2.4. for this will be a means to recover us again: I have considered my ways, saith David, and turned my feet unto thy Testimonies. Psal. 119.58. & Psal. 19.12. Who knows the errors of his youth, Lord cleanse me from my secret faults. 2 Though we are much decayed, yet by the comparison of our former state with our present decay, we can judge ourselves for our failing. 1. By acknowledging our former estate to be better than now. Hos. 27.8. 2. by considering the sequel of our present estate, if the Lord should now leave us to ourselves: we gain hope in the Lord, that yet he sustains us, that seeing we might have lost all, if he had left us wholly to ourselves; therefore in that somewhat remains, though it be ready to die, yet there is time to strengthen it, and so to recover again: there is some hold in God that he can raise us up again. Especially, seeing our thoughts do not only dislike of this decay, but being quickened by faith, lay hold of eternal life, and can see beyond all our present decays: are they not thereby a gracious evidence, that we shall recover again? Doth not their restless and incessant groaning under the burden, provoke the Lord to ease us of it, and so to return again in mercy for our refreshing, and recovery? Lament. 3.22.23.24. 3 In ●elapses and falls, into grievous sins, we may also reap sound comfort from the consideration of our Thoughts. 1 That as our main intent is to serve our God, our purposes wholly tend that way▪ so, if we be overtaken with such evils, it is contrary to our intent, we were traveling the contrary way but Satan hath drawn v●●ut of our ●ourse. 2 That though we are started aside, and happily taken a fall by our security, or ventrousnesse; yet we see where we are, and so find ourselves to be out of the way, 3 And so hereupon we resolve to get up speedily into the way again: Here is no staying for us, we have somewhat else to do, our journey is set, and onward we must. 4 And therefore the more we have been cast behind; the more we must now hasten on, we must labour more earnestly, that so we may come in the appointed time to our journeys end. And that we may hasten, It stands now upon v● to cast away every thing that presseth down being spacing in our liberty, and avoiding the occasions of sin, and girding up the loins of our minds, with resolution in what we do, & sobriety in judging thereof, with watchfulness to prevent after claps, and fear to be ensnared, putting on the girdle of love, which is the band of perfection, and having our feet shod with the preparation of the Gospel, that so we may be ready to encounter all oppositions: and having the shield of faith always in a readiness, to beat back all the fiery darts of the Devil; being more earnest in our supplications to our God for his continual assistance, etc. waiting with patience the recompense of the reward, and yet groaning to be delivered from this body of death: these thoughts accompanying the Saints in their greatest falls, how can prove but very comfortable unto them. 4 In our most desperate desertions and sounding of mind in regard thereof, & all such temptations of Satan as may arise thereupon. As first, that these thoughts and effects thereof arise rather from the distemper of the disease, or from the mind perverted and abused with false light, or rather obscured and blinded, that it cannot make use of the true light: and therefore may be rejected of us as bastards and changelings, and so we shall not be liable to them. And yet they may serve graciously, when we come to discern rightly of them, both to advance the mercy and power of God, in preserving us from such effects, which our thoughts portend and also to humble us more deeply in the sense of our vileness, that are subject to be abused and distracted thereby. A second comfort herein is, That though Satan may abuse our hearts by casting in strange and fearful temptations, and so provoke us to conceive that which indeed is not in our hearts: yet the heart of man is only known to God, and so there may be some truth of grace in it, which Satan cannot discern, which may stay us from yielding to his temptations, & give us power & strength to recover ● resist the same, yea we through the light of the Spirit may know that in us which Satan cannot discern, and so may trust our own hearts above Satan, may reject all his temptations and delusions of our hearts with this, that our hearts approve not thereof, that they speak better things unto us, that they contradict and repel Satan's suggestions. And so though we be cast into any such extremities whereby we may be deprived of the use of the outward man, of speech and other means of God's worship, yet here is our comfort, that we may think and meditate on God and his goodness, by our thoughts we may have most free communion with our God when we are restrained from all fellowship with man. 5 This a doctrine of our thought yields an excellent comfort of our hope and interest in the happiness of a better life, and freedom from the bondage and pressure of them. 1 In that they being so insatiable and in a manner infinite, that no earthly thing can give that content unto them but shall still they are hungering after better things: therefore seeing the Lord hath made every thing to his end, which is the satisfaction thereof, though it be a special part of the wickeds torments of hell, that their restless hearts shall never be satisfied, their shall remain in them an endless desire of sin, though the means be denied; yet the Lord will fulfil the desire of them that fear him: what is wanting for the present shall in due time be supplied. Which seeing it cannot be in this life, in regard of the clog and measure of corruption, as not being capable thereof & so hindering the s●me, therefore it shall be accomplished in the life to come, therefore do we sigh and groan to be delivered from this body of corruption, and to be clothed upon with glory, and immortality that so we may be with our God, who now while we are in the body are absent from him: that so we may enjoy for ever his glorious presence, and so that fullness of joy which is at his right hand for evermore. Psa. 16.2. Cor. 5.2.3. And shall not the Lord above all others desires accomplish this, which is the ground and consummation, of all the rest. And is not this a gracious evidence of our interest in eternal glory, of our hastening thereunto and full enjoying of the same. Rom. 7.24. seeing the Lord which hath begun the work in us, will perfect it for his glory, that where he is we may be also, that we may for ever be with the Lord. Phil. 1.6. 1. Thess. 4.18.19. Conclusions of the whole, with divers advertisements to the understanding Reader. Thus have you dear brethren the brief of such meditations and spiritual experience which the Lord hath afforded me concerning this most necessarily skill of governing the Thoughts: A mystery I may truly call it, unknown to the natural man, and such as the most spiritual may require direction in. And therefore, as I have been desirous to reveal this high mystery unto thee, so far as the Lord hath enabled me for the holy Trial of thine estate in grace, and furtherance therein: so I have been the rather induced hereto, partly to stop the black mouth of reproach, and calumny, which is too open in these days against the power of sincerity. And partly to the just confusion of their hypocrisy, who howsoever they presume to determine of things belonging not unto them, as of the government of Churches, the state of particular Christians: making this the main evidence of their zeal and sincerity to judge & censure others: yet in the mean while they are so far from labouring the power of holiness in these and the like experiments of the heart, and it holy government, as who more ordinarily give way even to gross and outward wickedness among themselves, who more endeavour the satisfying of the flesh in Usury, Belly-cheer, undermining and thrusting out each other, where any profit or pleasure may be had, than those, that notwithstanding dream of the Spirit, and undertake the judgement thereof: so wise are they grown to cloak their own hearts, by turning the cry abroad, and judging of others: so just is the Lord to confound them in their wisdom, that as hereby they harden their hearts against the voice of the charmer, charm he never so wisely, as if they were without the reach of reforming themselves, that so peremptorily undertake the judging of others: so through the hardness of their hearts they are justly given up, not only to all deceiveableness of righteousness to tith mint and cumin, neglecting the greater things of the Law: but also thereby to all deceit of sin, as flattering themselves in any cloaked wickedness whatsoever, that so they may make up the measure thereof, by deceiving others. I would this City were not pestered with such Caterpillars, that under pretence of greatest sincerity, what by wispering and flatterers, what by slandering of others and advancing of themselves, steal away the hearts of God's people from their faithful Teachers, and exclude them from all due respect, by their creeping in, and encroaching upon their consciences. The woeful experience that I have found hereof, as it hath provoked me to deal privately with some of them in the scanning of most odious, and I may almost say, jesuitical practices, so if God will, my purpose is shortly if they walk not more sincerely, to make jams and jambres known to the world, that so their glory may be their shame. Long have I been demurring this case of conscience, whether that the discovery of such deceitful walking as some are justly given up unto, that under pretence of sincerity, & reformation, seek themselves and not the glory of God, & the public good, might any way tend to the hindrance of the Gospel. Much have I observed and stored up many years since, partly, for mine own experience, and partly for the aduizing and selling of others, that measuring the cause by the glorious shows of the persons, have been so easily embarked into the one by a too preposterous and superstitious admiration of the other. Much have I conferred with many, concerning their grounded judgements and resolutions herein. And the issue that I have found, hath been usually, either ignorance in the most, that have not been able to defend what they hold, or else pride and policy in the wiser, who have concealed their judgements, it may be to save themselves both ways, lest others might share with them in their contributions, if resolved by them: or else undermine them in their walkings if they refuse resolution. Some strange and hateful stratagems I have met withal fit for machiavellists, than such as pretend the highest strain of sincerity. Generally I have observed such distraction and contrariety in opinion, some holding our corruptions simple evil, some only scandalous; some separating wholly from our Church for them, others separating in part from our Litourgies and Sacraments, some erecting a new church among ourselves, for the exercise of their discipline, others so admitting our Church, as only to serve their present carnal ends; lest they should lose their exhibitions and private maintenance, yet most giving that liberty in private, to scandalous evils, which in public they deny: This distraction, I say, in seeming good, and concurrence in main evil, hath made me not only to seek still for resolution, where I expected it, but indeed hath resolved me, not any farther to seek it from those at all, who are to seek in all other things, saving in that still in all these distractions they are wise to seek themselves, caring not who lose, so they may win, no● how they win, so they may have still this visor of sincerity to cover their nakedness; And therefore in this giddiness of men, I have laboured for Resolution from my gracious God, and by his mercy have now found this Issue, rather to bear with some pretended, and doubtful evils, then to forbear a necessary and apparent good; wherein as I have followed the holy examples of the blessed apostles of old, & my reverend brethren in our Church, whose faithful walking in their Callings in those corrupt times, is a sufficient warrant unto me of their conscionable giving way unto some pretended offence therein: So have I been the rather induced hereunto, because even such as will not submit to these things themselves, happily for the maintenance of their credit, ease, profit, and such like, are yet earnest persuaders of others, to undergo the labour of our Church's government, though themselves are so far from putting their finger to the upholding thereof that like the children of Edom●, they cry down with it, down with it, even to the ground; Which with what Conscience they may do, as I list not now to discuss, so neither should their advice have taken any place with me, but that I am persuaded it is the Truth of God, which they are forced to acknowledge, howsoever for by respects they will not yield thereunto. And therefore lest these men's ruff garment may deceive any longer, I hold it a matter of conscience to God, and love to my mother to use the best means I can to pluck it off, and so to discover to this end such experiments of their deceitful walking, which may justly wind them out of the affections of God's people, and so prevent them of further detriment and spoil: But this I have thought fit to reserve to another time: because I would not mingle mine own affections with God's business, nor prevent them of that repentance which mean while may be gained. Which as I shall in the mean time heartily pray for; so do I acknowledge in the Fear of God, that as I do reverence some of them from my heart, who I am persuaded out of tenderness of conscience dare not go so far herein as others: so for others which I know to walk deceitfully herein t● the tree may be judged by the fruit, as my resolution is not to esteem to be judged of them, so by the grace of God, if they walk not more conscionably and lovingly in these differences; I will do my best that they shall walk neither so covertly, nor freely, as hitherto they have done, I undertake not to judge of the spirits of men peremptorily: And yet I know, that as the Lord doth vouchsafe unto his children that light as to discover those who say they are Apostles, and yet are not; so I have found it no hard matter so far to detect an hypocrice, if we will see with our own eyes & not his, as he doth not obscurely discover himself for the present, though we may leave him to God for the time to come. And why may not we take that liberty to measure their conscience by their contrary practice: as well as they spare not the persons of our reverend Governors, and faithful Ministers, as time-servers, profane persons, limbs of Antichrists, Bellies gods, & what not: that so thereby they may disgrace the government and liberty of our Churches. And surely as my present case stands, I am in a manner enforced hereunto, not so much to discover their deceitfulness, as to redeem my holy calling from such reproach and ignominy, wherewith through the sides of my person they have sought most desperately to wound and slander the same: Especially seeing that it hath pleased God to vouchsafe me some constant liberty in the Church upon my voluntary endeavour, to seek the peace thereof. Am I not now much more provoked to clear mine innocency and uprightness, that the mouth of that ordinary slander may be stopped, that subjection to the Churches lawful authority, is a sufficient cloak to any gross wickedness, that a Surplice is a coverslut to any profaneness whatsoever: Blessed be God, that as our Church useth not these ceremonies, either to put thereby any holiness in them, or to derive any holiness from them, but only for order & obedience sake to the godly Magistrate, who may lawfully determine matters of order & decency for the church's government, agreeable to the rules of the word: so it is supplied with many holy men that perform herein what is meet unto Caesar, and yet give unto God what belongeth in some measure unto him; howsoever it be the common cry among some, that to obtain liberty in the Church hereby; is to lose the freedom of a good conscience, and to open a gap to all looseness and profaneness: And am I not then constrained to defend myself against such cursed slanders lest my liberty now renewed, may be imputed as a cloak to hide such pretended wickedness, and so to nourish and continue the same: And can I clear myself herein otherwise then laying the burden on the right horse. I know it is not fit to answer a fool, according to his foolishness with railings, reproaches, etc. for this were no better then to overcome evil with evil, and so to be like unto him. Yet so to answer a fool according to his foolishness, as to let him know himself, and so to make him ashamed of his folly, & reclaim him from the same, or make him inexcusable: this I hold to be Christian love and wisdom. And according to this rule I desire to walk herein, and to this end I do hearty desire thy prayers unto our gracious God, that I may be led in this discovery with a single and honest heart, that all may redound to his glory and the public good. Promising thee, if thou shalt receive this Treatise for the Government of thy Thoughts with an equal hand, that thou shalt shortly, God willing, be furnished with further directions for the well ordering of thy unruly Affections. And so I do hearty commend thee to the grace of God, whereby thou mayst b●e enabled wisely 〈◊〉 dis●●●e of things 〈◊〉 diff●●, and so having tried 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 Church's servant. Tho. Cooper. FINIS.