Observations Divine and Moral, Chapter 21
CAP. XXI. Of Thoughts.
MEn say, Thoughts are free, and pay no tribute: and this is true being understood of mens Custom-houses, where they cannot be searched, but as they bewray themselvs by some outward signe, either word, or work. But so much the more watchfull we had need to be in our selvs, over those close commodities, lest we willingly feed a filthy, though secret sinck within us; which in time will shame us before men, as it stinks in the mean while, where it is, in the Nostrils of God; and men for it. Besides, if we do evill in word, or deed, men may help us, either by contrarie examples, or friendly reproofs, or hatefull upbraydings, or just punishments: but against sinfull, and unsanctified thoughts we have no help but from God alone, and our selvs, by his grace; to whom alone they are known.
Everie thought of evill is not an evill thought, but onelyonly such as to which we adjoyn either consent of will, or, at least, delight of affection. For besides the thoughts of, or about evill, which are either in pure speculation, or naturall consideration of the thing, or with aversenesse of affection from the matter thought on; there are thoughts meerly by suggection from Satan; who being a Spirit, and having such affinitie of nature with our Spirits, and Souls, can unite, himself, in his suggestions, with our imagination, after a manner by us unconceavable; and offer unto us thoughts of great evill: which yet we may by grace so resist, as that they are to be accounted his sin, and our crosse onelyonly, who are constrained to bear such temptations; as we are compelled oftentimes to hear, and bear the ill counsell of wicked men his Instruments, with sin in them, and grief in our selvs; but without our sin, if we no way hearken unto them: yea with commendation, both in the one, and other, in the victorie of Faith which we obtain over them. Indeed we are too readie to receav such suggestions; as tinder is to take fire; specially being subtilely fitted by Satan to our speciall inclinations, and occasions: and so must be more carefull either to prevent them by nourishing in our selvs an abhorring of them; or to quench them if they arise, by the stream of Holy meditations running in our hearts.
They whose words, and deeds are faultie, and evill, and yet plead their good hearts towards God, are like malefactours, who being convinced of theft, or the like naughtinesse, by plain evidence, to their faces; do appeal to the testimonie of such persons for their purgation, as they know cannot be found. If the hearts of such men could be seen of others, as their works, and words are, they would appear worse then they; as they do to God who seeth them. There is no evill in the mouth, or hand, which was not in the heart first, as the stream in theMath. 15 Ambrose. Fountain: Neither can the flesh be corrupted, except the mind be corrupt first.
Men judg of our thoughts by our words, and actions: but God of our words, and works by our thoughts; accounting the thing whether good, or evill, as done in his sight, if once it be resolved on in the purpose of the heart; Thus Abraham offered up Isaack by Faith; and Iudas did thatHebr. 11. Iohn 21. which he meant to do. And as God judgeth of us, and of our doings; so ought we to do our selvs. The thoughts of Prov. 12. Cartwrightthe righteous are righteous. And by these, good and evill men are best and trulyest differenced one from another: Whereas all outward works ly common; and are many of them oft exercised equally by good, and bad. No outward works are so good, but Hypocrites have done them, at times: And few, or none so evill, but some godly hauehave at some times (by temptation) faln into them. But how alike soever the outward faces of such sinfull actions be; the difference is great in the heart of the doer, and is so seen of God to be at the verie time of the doing; and by after and better fruits in their time, so manifested unto men afterwards, to have been at that time, when in the outward evill act no such difference could appear. But our onelyonly comfortable course, and that by which our hearts are assured before the Lord, is, to provide, that in them may run constantly so strong a stream of holy purposes, and setled thoughts, as may both overbear the contrarie current of our flesh, and lusts; and also carrie with it our outward man to all good, and godly practises.