The Sacred Mystery of the Government of the Thoughts, Chapter 10
CHAP. X. Of vaine & wandring thoghts intruding into and interrupting holy dueties.
HItherto concerning blaſphemous and melancholy Thoughts, extraordinarily, and not ſo commonly troubling the ſaints, together with their ſeuerall Cauſes, effects, and Remedies.
There remaineth yet, to conſider of another troupe of Thoughts ordinarily and frequently moleſting the Saints in the worſhip of God as tending to chalenge the ſame of hypocriſie, or leaſt ſo to interrupt & coole the ſence, as that, either they are depriued altogether of the preſent comfort thereof, or at the leaſt they are hindered thereby of ſuch intire cōmunion with God therein, as they heartily deſire, & ſo receiue much diſcomfort and confuſion thereby: & therfore very neceſſarie is it: Both
1 To know what theſe Thoughts are.
2 To diſcerne the occaſion and true cauſes thereof.
3 To diſcouer the effects thereof.
4 To preſcribe the remedies againſt the ſame: becauſe though we cannot be altogether free from the ſame; yet wee may both gratiouſly leſſen and ſubdue ſuch Thoughts, and alſo may make profitable vſe of ſuch as doe neceſſarily accompany vsus therein.
Examine we therefore firſt the nature of theſe Thoughts. What theſe are.
They are vnſeaſonable and diſorderly Thoughtes, ariſing from our corrupt nature, occaſioned by outward obiects, and ſometimes iniected by Sathan contrarie, and beſides the buſineſſe wee hauehave in hand, tending to interrupt, and confound vsus therein, which makes vsus, that wee may not reſt in our owne righteouſneſſe, but wholy rely vponupon the merite of Chriſt.
Firſt, I ſay, they are vnſeaſonable, and diſorderly, as not ſorting with the preſent occaſion, not leading vsus along therein; not accompanying the ſame, and ſo if they bee euill, or good, they are diſclaymed.
2 I adde, that they eyther ſpring from our corrupt Nature, which is but in part regenerate, & ſo neceſſarily yeeldeth ſtore thereof, in that the fleſh luſteth againſt the Spirit, that ſo wee may hauehave a t…yall of the truth …f what wee doe, by this combat of the fleſh, and conqueſt thereof.
Or 2 they are occaſioned from outward obiects, affecting the ſenſes, whereof wee are generally too careleſſe & prodigall.
3 Or they are caſt in by Sathan, in our moſt ſerious intentions, to interrupt, and ſo depriue vsus of the comfort of them.
Laſtly, I diſcouer the end hereof; that hereby beeing conuinced of our imperfection herein, wee may bee ſent vntounto Chriſt.
Or elſe, hereby we might bee made inexcuſable, if yet wee ſhall ſtand vppon the worth of our well doing.
The Cauſes hereof.
Are principally, Sathan diuing into our very inward man, and either ſtirring vp ſuch vaine Thoughts from naturall corruption, and ſuch ſpeciall ſinnes, as wee are moſt ſubiect vntounto; or elſe prouoking the ſame, vponupon occaſion of ſome outward obiect, affecting the ſenſes, and ſo thereby violently to diſtract & driue vsus from the duetie we hauehave in hand.
Secondly, there may bee cauſes hereof in our ſelues. As theſe.
1 Want of preparation to holy dueties. And
2 Want of intention and ſetling of the minde on God in the performance of them.
3 Or thirdly, a diſſolute and inconſtant courſe and practiſe of holy duties, may occaſion the ſame, when we keepe not a ſet courſe and order therein.
4 Or contrarily, too much relying on the outward forme and times hereto, as if this were the maine: may proue occaſion of ſuch idle Thoughts.
5 Or ſome ſpeciall ſinne not ſufficiently repented of, may occaſion the ſame: the thought whereof will bee ſtill preſenting, and intruding it ſelfe when wee are about to do good.
6 Or ſome touch of vaine glory may tickle vsus in the holy action; which vſually remits the minde, and ſo giues way to ſuch vnſeaſonable Thoughts.
7 Or wee may giuegive too much libertie to our ſenſes, in holy duties by letting the eye roue, the eare wander after pleaſing obiects, & theſe may be occaſions to cloy the heart with ſuch kinde of carnall Thoughts and affections.
8 Hitherto alſo much auayleth pompous and vain ceremonies in the worſhip of God, ſuch I meane as are too ordinarie in Poperie; which beeing in them a wilworſhip intended to ſatisfie the fleſh, and to noriſh the heart in the ignorance of it ſelfe, doth by the diuine iuſtice herein, proue it owne confuſion, as bewitching the heart with a conceit of carnall happineſſe, and ſecret Atheiſme, as if God were not a ſpirit, that hee were like vntounto man, to be pleaſed with thouſands of Rammes, and ten thouſand riuers of oyle, that either hee were aſleepe, or in purſuite of his enemies, and ſo muſt be awakened and charmed with ſuch chantings and brutiſh noyſe, in an vnknowne tongue, and ſo thereby is iuſtly giuen vp of the Lord, to be peſtered with carnall and vaine Thoghts for the confuſion of it wiſedome.
9 Adde we herevnto that common diſeaſe which worldlings are too much poſſeſſed withall: Namely Couetouſneſſe and greedy deſires of worldly gaine, who meaſuring happineſſe hereby, doe therefore giuegive the bridle to theſe immeaſurable deſires, and ſo making this their maine, to the maintenance of ſinne, no maruaile if when they come before the Lord, and ſit before him as his people doe, yet they heare the word and will not doe it, nay indeed cannot ſo much as intend the ſame; becauſe their hearts wander after their couetouſneſſe. Ezech. 33.31.32. No maruaile if the the word prooue no better vntounto them then a Ieſting ſong or a pleaſant voyce, onelyonly to tickle the eare, becauſe their hearts are taken vppe with their pleaſures, and are full fraught with cogitations & deſires thereof.
10 And if wee doe obſerue that cōmon condition of ordinary Proſelites, that eyther they worſhippe they know not what, through the wilfull ignorance that is in them; or elſe through pride and curioſity, they are ſtill to ſeek how to worſhip God; each day, and example prouing an occaſion, to change their iudgements in the mater or maner of diuine worſhip, at the leaſt, and that, becauſe hereby they would ſtill take ſome occaſion of carnall liberty, as imagining they are not bound in obedience, to what they are not reſolued of, and ſo they will neuer bee reſolued, how to ſerue God, that they may not ſerue him at all: as this neceſſarily occaſioneth much ſtaggering in what they doe: ſo by reaſon of this ſtaggering in their minds, how can they chuſe but be peſtered with multitudes of wandring and diſturbing thoughts of Feare of themſelues, iudging of others, &c.
11 Hereunto furthers that manner of Preaching in theſe dayes among ſome, ſuiting by the diuine iuſtice, with the common ayme of the baſer people. Which being onelyonly to retayne the credite and forme of Religion, & to deny the power thereof: to reſt, in what may giuegive contentment to the fleſh, reiecting that which may abaſe the ſame: and therefore willing to grace and countenance, what may ſort therewith: hating thoſe that rebuke in the Gate, and aduancing ſuch as crye peace, eyther by not medling with ſinne at all, or elſe by making a mock of it, with their politicke and carnall glancings at the ſame. Is it any maruell, if now in ſteade of powerfull teaching, they are fitted with the enticing wordes of mans wiſedome, eyther with ſuch matter as may bee myſticall and profound, exceeding to their capacities or with ſuch as may nouriſh ſinne, by it colde reproofe thereof: And doth not this proue a means to nouriſh vaine Thoughts: eyther that it is not the word of God, or that the Lord is like vntounto them, That Preaching is but policie &c.
12 Eſpecially that which encreaſeth and confirmeth theſe vaine and wandring Thoughts, in diuine worſhippe: Is our cuſtomarie and carnall keeping of the Sabboth: Wherein ſeeing the Lord requireth the whole and entire concurrence of the whole man: of his Thoughts, wholy to delight in him, of his Wordes, to ſpeake altogether of heauenly things, of his actions ſutable thereunto: the Naturall man beeing not able to conceiue this ſpirituall worſhippe, or if he doe, yet thinking it impoſſible or vnreaſonable to bee ſo reſtrayned: & meaſuring the worſhipppe of God, by the acceptance of man, who ſees and regards the appearance; & not the hart; doth therefore content himſelfe with bodily ſeruice, & willingly giues way to the vanity of the mind, and ſo the bridle is let looſe to its own corruption, and Sathan foſtering the ſame, by furthering variety of obiects hereunto, and caſting moreouer into the heart multitudes of carnall, and prophane Thoughts: Is it any maruell if the like liberty be taken in other dayes, at other times, that the heart in the performance of them, may roue and wander after vanitie.
13 And hereunto further the falſe conceit of that Liberty, which the Lord hath giuen, as to follow out owne affayres on the ſixe dayes: Wherein, ſeeing we preſume that wee now are exempted from ſeruing of God, or elſe that wee may ſerue him onelyonly ſo farre, as that our owne times muſt bee firſt ſerued, wee muſt ſerue him for our owne ſakes, and not for his glory: As this hath proued an occaſion to the moſt, to renounce altogether the worſhippe of God on the other dayes, as if now they had no leaſure, they ſhould wrong themſelues, and diſobey Gods will: ſo if any ſuch duties bee performed, yet the conceit of this libertie for the world ſo cuttalls, and ſubiects them to any worldly occaſions▪ as that it is no maruell, that as they are begun vponupon ſuch groūds rather that wee may proſper in the world, then God may bee honoured: ſo they are ſuited with carnall matter, as rather for thinges of this life, then thoſe of a better; and ſo they are performed in carnall manner with worldly Thoughts, & carnall affections: and ſo hauehave no better then a carnall iſſue: God may giuegive vsus our deſire, and yet ſend leanneſſe into our ſoules, Pſal. 1. to 15. Wee may hauehave our reward in this life, profite pleaſure, credit, &c. Math. 7.8 God will not bee beholding to vsus for his ſeruice, but giues vsus our wages in hand; but as for the things of a better life, as wee doe not principally ſeeke them, nay do but conceit them for our preſent vſe, ſo no meruayle if wee miſſe of thē in the end, as hauing our portion in this life.
14 And doth not the conceit of our Abilitie to ſerue God of our ſelues, (a thing incident to eueryevery naturall man to thinke hee is man good enough to doe God ſeruice of his owne libertie and power, and that rather God is beholding to him for his ſeruice, then hee any whit indebted to God for the ſame) doth not this conceit, I ſay, iuſtly prouoke the Lord to leaue vsus to our owne counſels, that in his worſhip our hearts being puffed vp with conceits of their worth, ſhall be iuſtly confounded therin by theſe carnall imaginations and ends, which ayme at no better then this life, which ſauour onelyonly, or principally of earthly things, euen when they are worſhipping the God of heauen.
15 And doth not that conceit of Merite, which bewitcheth vſually the naturall man, vponupon the former falſe ground of his ability to worſhip God; doth not this▪ I ſay, robbe God of his glory, and Chriſt of his merite, and ſo prouoke the Lord to leaue vsus to ſuch carnall and bodily ſeruice & thoughts therevnto, that ſo wee may bee confounded in our confidence, and reape the whirlewinde of mens prayſes and worldly contentment, while we ſow the winde of our owne prowd and vaine glorious hearts.
16 Laſtly, whereas the worſhip of God being ſpirituall, is therefore principally performed with the heart & affections, and ſo with the outward man, onelyonly furthethering thereto, and expreſſing the ſame. Hereupon many conceiuing that bodyly ſeruice profiteth nothing, as indeede it doth not of it ſelfe; nay rather, that the letter killeth, or at leaſt wiſe hindereth our ſpirituall worſhip hauehave therefore growne to ſtrange concluſions and practiſe: as that the word is too ſcant a rule for holineſſe, or too baſe a ſtring to tune the ſame. That the ſeruice of the bodie, is either altogether needleſſe or comberſome in the worſhip of God; who muſt bee worſhipped in the ſpirit: and ſo hauehave vaniſhed into fearefull courſes of ſingularitie and ſeparation. Of ſingularitie, as fancying to themſelues ſtrange dreames & reuelations in ſteade of the word, or adding their owne inuentions and fancies to ſupply the ſame. And ſo of ſeparation, as forſaking the ſocietie, that ſubmit to the ordinances of God, as Nouices or carnal worſhippers, as time-ſeruers and wil worſhippers: as a prophane people, that hauehave not the ſpirit: Is it not iuſt with God to fill ſuch with the fruits of their owne dreames, giuing them vp to ſtrange and fearefull imaginations, to endleſſe conceits in diuine worſhip, to fearefull cenſurings of their brethren, to enuious imaginations at the proſperitie of the Churches, to deſperate ſlandering of the beautie of Sion, and ſo in the ende to fearefull ſpeculations, and actions of moſt groſſe and abominable ſinnes.
Theſe may be ſome ſpeciall cauſes of theſe vaine and wandring Thoughts. And theſe Thoughts are of diuers kindes, according to the ſeuerall occaſions of them.
As 1. Sometimes idle and ſottiſh meeting with our formall and carnal worſhip our lip-labour, &c.
2 Otherwiles obſcene & filthy, ſutable to our ends, in the worſhipping of God, which is to ſatisfie the fleſh. Col. 2 23.
3 Eftſoones they are prophane and Atheisticall, blaſphemous, and horrible, meeting with our Pride and confidence in well doing.
4 Yea ſometimes they ſeem to be Diuine and Angelicall, repleniſhed with ioy and yet being vnſeaſonable, ſeeme to meete with our reioycing in the fleſh, and ſo to interrupt vsus, in the preſent occaſion.
5 Sometimes they are profound and myſticall, ſuch as neither our ſelues nor others can tell what to make of. Anſwerable to our curious and preſumptious ſpirits, deſirous to prie into hidden myſteries, and to roue after dreames and reuelations to confound our vaine truſt and confidence therein.
6 For the moſt part, they are carnall and full of worldlineſſe: according to the common ayme of profeſſion which is currant in the world, namely for profite, pleaſure, &c. as iuſtly conuincing our want of preparation and intention thereto, and ariſing either from our owne vnſtable hearts: or Sathans malice, to diuert vsus from what we hauehave in hand.
8 And ſo according to our ignorance or vnſettled iudgement, in the matter & manner of diuine worſhip, they are full of vncertaineties and wandrings, full of feare, diſtraction, and inconſtancie.
The Effects of theſe kinds of Thoughts are,
At the beſt they interrupt the intention of the heart in the worſhippe of God, and ſo hinder the worke of the Spirite in the power thereof, and depriue the cōſcience of much comfort of the ſame.
But if they bee in any ſort giuen way vntounto, they may proue occaſiōs, of prophaneſſe in the heart, and ſecret Atheiſme.
And alſo of hypocriſie, and carnall worſhippe, yea if they be not ſpeedily qualified & ſuppreſſed, they may bee occaſions by t ckling the affections, and procuring conſent thereto, to breake out into groſſe euils, to the reproch of profeſſion, and wounding of the conſcience.
Nay doth it not fall out, that when as theſe vaine and wandring Thoughts accompanying vsus in diuine worſhip, occaſioned from our want of preparation thereto, and conſcience therof to make vsus more holy & carefull therein; yet by theſe thoughts wee may oft times meaſure the worſhippe of God, and ſo grow eyther to conceiue baſely thereof, and thereby fall to plaine formality and cuſtoma…ineſſe therein; or elſe, on the other ſide, conceiuing the worſhippe of God to bee ſo heauenly, and our ſelues ſo carnall, and vnable to performe the ſame, through a ſcrupulous feare of defiling the ſame, and ſo making it vnprofitable vntounto vsus, we grow at length to this reſolution, not to deale with ſuch edge-tooles, leſt wee not onelyonly not profite, but rather may bee further confounded hereby. Is not this a tentation incident to many weake ones in the day of their deſertions, when comfort ſhould be miniſtred to them from the ordinances of God, That they belong not to them, they dare not preſume to meddle with them, their hearts are ſo full of vanitie, ignorance, they hauehave ſo abuſed them hereby before, that now they canne looke for no better from them but a ſauour of death, they may make the ordinā ces of God worſe, but they are like to be little better by them, their harts are ſo choaked and foreſtalled with all abomination.
The Remedies hereof are.
1 An holy preparation to all duties.
1 By conſideration of our inabilitie and vnworthineſſe to performe them.
2 By meditation of the Maieſtie and holineſſe of God, to whom wee are to performe them.
3 By renuing our eſtates in Chriſt, by faith and repentance, in whom wee may performe them acceptably.
4 In the doing thereof we muſt eſpecially looke to the intention of the heart: ſetling it in the preſence of the great and allſeeing God, and fixing it conſtantly vponupon him alone.
3 Hereunto furthers conſtancie in keeping our times and occaſions for holy duties becauſe the neglect hereof prouokes the Lord to leaue vsus to be buffeted with theſe wandring thoughts, that ſo we may be humbled in our failings, and be prouoked to more conſtancie.
4 Eſpecially, be we carefull of the dueties of the Sabaoth, not ſo much to ſtand vponupon the worke done, as vponupon the binding of our thoughts and affections to proſecute the ſame more intirely, and this ſhall proue a gratious preſeruatiue againſt ſuch wandring thoughts all the weeke after.
5. And hereunto alſo ſhal ſerue very profitably the confining our thoughts, and affections in worldly occaſions. That our conuerſation therein be without diſcontent, couetouſneſſe, diſtruſt, &c. for hereby wee ſhall be leſſe peſtered with vaine and carnall thoughts, when wee intend ſpirituall dueties.
And therefore labour wee here to proſecute our ciuill affaires, with heauēly minds; beginning them with prayer accompanying of them with ſubiection to Gods will, not meaſuring his goodneſſe by them, or propounding abſolutely ſucceſſe in them. And ſo ſhall wee be leſſe encombred with ſuch thoughts in the worſhip of God.
And bee wee frequent in the meditation of heauenly things, draw wee our ſelues apart often into Gods preſence, to hauehave priuate familiarity with his Holineſſe; that ſo wee may bee more ready and ſpirituall, when we come to ſet dueties.
Eſpecially labour we daily to renue our Repentance dayly for all known ſinnes, that ſo wee may more boldly appeare before the Lord in his worſhippe, and may more freely and entirely conuerſe with him therein: becauſe ſinne vnrepented of will bee ſure to haunt and interrupt vsus, when wee are about to doe moſt good, as to defile the ſame: ſo in the wiſe mercy of God, to prouoke vsus to the clearing of the ſcore, leſt if we regard Iniquitie in our hearts, the Lord will not heare our Pray…rs, Pſal. 66.18. And therefore, as wee are to beginne al holy exerciſes with Confeſſion, and deprecation for our ſinnes, eſpecially ſuch particular, as lye vponupon vsus: that ſo they may not flye in our faces, when wee ſeeke the face of God in his worſhippe: ſo if wee conclude all holy duties with confeſſion of our faylings therein: eſpecially of the vanity of our minde, and wandring of our affections, wee ſhall hereby be better ſtored with holy Thoughts, and affections therein, and leſſe interrupted with the contrary.
To this end it is now fitt alſo, that we Make a Couenant with our outward man, with our eyes, eares & harts, that ſo in the worſhippt of God they may not wander after vanities, and ſo let in ſuch occaſions a… may diuert and corrupt our ſerious meditations.
And yet take wee heere heede of Sathans Policie, that while wee labour the conformitie of our outward man, to the worſhippe of God, we grow not curious or ſuperſtitious therein, tying our ſelues to ſuch geſtures of the body, which in priuate are indifferent; or elſe more tampering vponupon the one then the other namely the Inuention of the minde, leſt this proue an occaſion to draw the mind to the ſenſes, and ſo to offer vp no better then a carnall worſhip and for the ſame, iuſtly to bee buffeted with ſuch like imaginations.
And therefore as heere wee muſt be carefull in the worſhippe of God to auoyde ſuch vaine pompe and ceremonie, which may rather worke vponupon the ſenſe, then the heart, and ſo to affect it according to the outward obiects.
So alſo be wee wiſe, to keepe an holy conformitie with the Congregation, therein, leſt difference of geſtures cauſe diſtraction in the mind, and ſo oppreſſe it with vaine affection of ſingularity, ſcrupuloſity, &c.
And therefore as it is vnſeemely to pray when others ſing, to ſtand when others kneele: becauſe the publike actions muſt bee vniforme, as in the matter, ſo in the maner, or elſe wee deface the Communion pretented therein, and make a iarre in ſuch a ſweet conſort, and thereby be giuen vp to manifold vaine and wandring thoughts; ſo it is wiſedome to ſubmitte our ſelues, to the means vouchſafed, though happily wee might hauehave daintier foode elſe where, leſt hereby we ſeeme to preſcribe vntounto the Lord, and diſcouer our pride and vnthankefulnes, and ſo be iuſtly left to ſuch thoughts and extraordinary motions as may ſcourge vsus for the ſame.
Laſtly, wheras the Ordinances of God ſerued aſwel to diſcouer corruption, as to healed the ſame: therefore howſoeuer in performance of holy duties, the vanities and aberrations of the heart may bee more diſcerned through Sathans malice, intending hereby to caſt vsus from the ſame: yet heere the comfort is, that what at the firſt diſcouers corruption, is alſo able to heale it: and therefore let vsus waite vponupon God therein, though wee bee more vile, aſſuring our ſelues, that when wee bee throughly humbled, we ſhall bee ſo farre healed, as that ſtill wee ſhall louelove the Lord that hath ſmitten vsus, & truſt in God thogh he kil vsus:
The Triall of the Remedie: And therefore heere is the Tryall that theſe thoughts are in cure.
1 If in holy duties we more particularly diſcerne them.
2 An… ſo in regarde of them are confounded in reſpect of confidence in, the worke done as of our ſelues.
3 And yet in obedience to our God, ſhall ſtill ſubmit to his Ordinances.
4 Not ſo much meaſuring the worth and acceptance thereof by the preſent ſucceſſe.
5 As ſtill liuing by faith in the Sonne of God, perſwading our ſelues, that our perſons and ſeruices ſhall be accepted of our God.
6 And ſo in this aſſurance ſhall ſtill draw neere vntounto the throne of Grace, complaining vntounto our God, of the vnrulineſſe of our hearts, and labouring to approue the ſame in his preſence, wayting vponupon him for the accompliſhment of his worke, and comforting our ſelues, that hee requires no more then hee giues, but will accept according to what wee hauehave, and not according to what wee hauehave not, ſtill plying the Lord in his waies, and not being weary of well doing: vndoubtedly wee ſhall reape if wee faint not: and for the preſent ſhall not loſe our labour.
Wee ſhall finde our heartes more humbled to meete the Lord, more plyable towards him, and ſo more familiar with him, & ſo by communion with our bleſſed God, more freedome from theſe vaine and wandring thoughts.
So that howſoeuer they may yet glaunce and ſtart vp in our hearts, our hearts ſhall yet more riſe againſt them, our cries againſt them more earneſt, our affections more enlarged to our God in his worſhippe. And ſo though wee do no other good, yet if wee can giuegive ouer with a ſound iudging of our ſelues, wee ſhall not bee iudged of the Lord.
And ſo out of conſcience of our vnworthineſſe of any meanes, much leſſe of that which wee finde our ſelues ſo much ſhort vntounto in inward conformitie: wee ſhall hereby grow more pure and ſober in our iudgments concerning the Ordinances of God, not ſtumbling at ſuch ſmaller ſuppoſed failings and corruptions therein, ariſing rather from our abuſe, then the nature of it in it ſelfe, as if wee might not in regard thereof communicate therewith, nor luſting after quailes when wee hauehave plentie of Manna, as diſtaſting the ſimplicitie and outward ſeeming baſeneſſe therof, or meaſuring the ſame by the estimation and entertainement thereof in the world, as it is our corruption through deſire of noueltie and change, to thinke others come better then our owne, becauſe indeed we abuſe our owne, and are not worthy of it: But wiſely iudging of what is fitteſt for vsus, becauſe that may better fit others which is not ſo conuenient for vsus, I ſpeake of the manner, and alſo of the matter: yea all matter may not bee fit for all ſorts, at al times: We ſhall be able to diſcerne between things that differ; and ſo trying all things, ſhall yet hold that which is good: not refuſing our meate, becauſe others do abuſe it: or it is not ſo well cooked: but in the conſcience of our owne vnworthineſſe, ſhall be thankefull for what wee hauehave, as knowing it ſhall bee ſufficient till the Lord affoorde more, and he will require no more at our hands, then according to the meaſure which he giues: And ſo ſhall labour to be faithfull in a little, husbanding that well, which is committed vntounto vsus, and bringing forth fruites anſwerable thereunto: As hereby wee ſhall finde our minds: ſetled in obedience to our God; ſo we ſhal finde a gratious returne of this our obedience, euen a quieting of the heart in what we doe; and ſetling of our thoughts and affections more intirely thereupon, that ſo wee may reape more profite thereby, and be ready to giuegive vp our account with ioy and not with griefe. Surely when I doe remember what ſtumbling there hath bene in our churches at the matter & maner of our worſhip: ſome meaſuring it by the veſſell, and ſo conceiting the corruptiō thereof: others, iudging it by the outward habite thereof, and ſo condemning it to be Antichriſtian: and ſo not to bee communicated with others cenſuring of it by it eſtimation & ſucceſſe, which beeing not powerfull with the wiſeſt, and multitude, is therefore reiected, becauſe not many ſeeming wiſe nor noble, do embrace the ſame. Ioh. 7.48. As this is vntounto me is a plaine euidence of the truth and power thereof: ſo it is a ſufficient ſatisfaction, not to ſtumble with theſe ſtumblers, but to hold the truth in ſobriety and meekeneſſe. Eſpecially when I conſider a double effect of theſe ſtūblings. The one in thoſe who being giuen vp by the Lord ſo to ſtumble, that they ſhall neuer recouer againe, hauehave therfore vponupon pretence to better themſelues and avoyde theſe offences, forſaken our aſſemblies, and refuſed their true guide and light, to know God and themſelues by, and ſo indeed by the iuſtice of God hauehave bene giuen vp to all vanitie and peruerſneſſe of error, and endleſſe wandrings Not onelyonly condemning our Communion as abominable and monſtrous, and yet ſtill chopping and changing their iudgements therein; ſometimes we are a Church, ſometimes no Church, but a Synagogue of Antichriſt: heare vsus they will, but not ioyne with vsus: But herein alſo iuſtly condemning themſelues, in condemning vsus, as renouncing that conuerſion, which if euer they had any (as themſelues vndertake they had) they had it among vsus: And ſo condemning all truth of Gods former graces in them, as no better then hypocriſie, and ſo beginni…g againe with Rebaptization, New conſtitutions: And … t ſtill as wee to beginne as euer, not knowing what to hold, eueryevery day affoording a new conceit, according to the giddines of their ſpirits, and iuſtice of God eſpecially giuing them vp to endleſſe mazes and coyning of new fangled conceits; and ſo inſteed of broaching conceits of puritie and perfection, hauehave bene giuen vp to fearefull errors of Atheiſme and Libertiniſme, and ſo thereby giuen vp to all licentiouſnes and groſſe prophaneneſſe: As herein the iuſtice of God is admirable, in meating vntounto them ſuch recompence of error as is meet, ſo hath it bin my inſtruction to bee wiſe with ſobrietie. And finding ſufficient in our Churches to ſaluation, to ſet vp my reſt herein, in all humilitie and thankfulneſſe, and ſo to labour the improuing of ſuch gifts and meanes which are plentifully offered herein for the ſeruing of my ſelfe and others.
And thus the rather hauehave I bene reſolued in, when I obſerue others, though at the firſt ſtumbling at corruptiōs, in regard of the tenderneſſe of conſcience, and happily being carryed through ignorance, with the faire ſhewes of ſuch as hauehave gone out frō our ſocietie, hauehave the rather conceited of their way, leaſt they ſhould proue vncharitable in iudging them, by not ſiding with them: yet now vponupon ſome experience of their way, & better diſcerning of things, hauehave grown by Gods mercy to a ſetling of their iudgements in ſubiectiō to the light that ſhines amōg vsus, & ſo by the bleſſing of God vponupon their labors & perſons; hauehave bene approued therein to God, and to the Churches: As this hath bene a further confirmation vntounto me, to labour the Peace of the Churches, and ſubmit with all conſcience thereunto, ſo it hath affoorded much more peace to my ſoule and comfort in my labours.
And therefore as I hauehave found that wauering and vnſetledneſſe of iudgement, is a principall ground of all ſuch vanitie and peruerſeneſſe of thoughts, that do peſter vsus in diuine worſhip: ſo I may ſafely conclude, that where the minde once is ſetled in what it ſhould doe, and how to perform the ſame, this is a gratious euidence of the cleanſing of this corrupt puddle: This ſhall make our thoughts & affections more pure and intentiue in the worſhip of God.
And therefore, howſoeuer we may yet be troubled with the ſame, when wee know what we do, & endeuour after the beſt manner to perf…rme the ſame: yet herein is our comfort, that the Lord will not be ſeuere to mark what is done amiſſe; if there bee a willing minde in his ſeruice, that we iuſtifie God in doing his will, thogh therein we iudge our ſelues▪ for our fayling therein.
As conſidering that in this life wee are labouring to pe…fection, and hauehave not yet attained, and therefore as it is our perfection then, to ſee our Imperfection, becauſe thereby we euidence our hold in Chriſt, and not in our ſelues, who is our righteouſnrſſe and ſanctification, that hee that reioyceth may reioyce in the Lord, 1. Cor. 1.30: So by the dayly ſenſe of our faylings, conuinced by the imaginations and dayly rebellions of our hearts, wee ſhall bee prouoked dayly to renue our …ight in Chriſt Ieſus, and ſo receyuing daily new ſtrength and grace from that fountaine, we ſhal bee enabled thereby to proceede in grace, and in euerie good worke, that ſo wee in him may attaine to perfection, and follow hard after the marke, for the price of our high calling in Chriſt Ieſus our Lord, Phil. 3.12.14.
As remembring that this life is the Time of combating and wraſtling with corruptions, not of full victorie ouer them: And therefore, if wee ſtriue lawfully, we ſhall obtaine if we giuegive not ouer them, they in the end will giuegive ouer vsus.
And therefore if now we can ſtill groane to bee diſburthened of theſe trouble-houſes, and ſigh to bee pertakers of the heauenly communion, where wee ſhall bee freede from all theſe noyſome gueſts: This is our Euidence that already wee hauehave got the better of them, and in the end ſhal be quite ridde of them. Eſpecially, for the healing of this Fluxe of vaine and wandering thoughts, labour wee to receiuc the Word, and all other duties as the Worde of God, as in the preſence of God, propounding the maine end, which is our conformity to God, our obedience to his Will, being wiſe to trye the Spirites, and holde that which is good: ſo ſhall our hearts bee ſet vponupon the Lord in holy duties, ſo ſhall they not roue at any by-obiects, eyther of the Miniſter & his faylings, to ſtumble at therein, or at any other vaine complement that may diſtract vsus.
Aboue all, bring faith to the practiſe of all Gods ornances, namely, a perſwaſion that God commaunds them. 2. an euidence that wee doe them, not to merite, but in obedience to God, in thankefulneſſe to him for his vnſpeakeable louelove in Chriſt, that by the power of Christ wee are enabled thereto, that through the merite of Chriſt we ſhal bee accepted, and ſo ſhal this immoderate Fluxe be graciouſly healed.
Ʋſes of theſe wandring thoghts both for
The tryall of our maſtery ouer them, and alſo for our comfort in regard of ſuch remaindure as will neceſſarily accompany vsus in this our Pilgrimage.
Howſoeuer we hauehave vndertaken to preſcribe a remedie againſt theſe wandring thoughts, encumbring of vsus in the worſhip of God, yet leſt wee might bee diſcouraged in the vſe of the remedie as imagining it to be altogether ineffectuall & ſo may queſtion the truth of Gods grace in vsus.
Conſider we firſt, that as it is impoſſible ſo long as corruption remaines, to bee quite free from ſuch noiſom gueſts, but that whatſoeuer meanes we vſe, we ſhall bee moleſted with them continually, becauſe our life is a con…inuall warfare between the fleſh and ſpirit, wee are yet in the ſtate of growing & ſo of imperfection, ſo wee are not therefore to diſpayre that we hauehave done no good, becauſe wee hauehave not attayned what this life cannot affoord: OnelyOnly herein may bee our comforte that in obedience to Gods will wee maintaine the combate, vſing ſuch remedies as are preſcribed thereunto, and this ſhall bee our euidence that wee ſtill walke within our bounds and ſo may bee ſure of Gods protection to aſſiſt vsus againſt theſe enemies of our ſoules and of his acceptance of our endeauors though yet wee cannot attaine.
1 And therefore as here is our triall that ſtill we fight lawfully, though we receiue many a foyle.
2 So we are more humbled in the dayly ſenſe of theſe thoughts challenging the imperfection of our obedience that ſo we may be ſtill fitted to more grace, becauſe God giueth grace to the humble and repleniſheth the low vallies with his fulneſſe.
3 And becauſe Sathan and outward obiects doe moſt preuayle vponupon vsus in publicke worſhip: if now we ſhall grow more retired in the ſeruice of God, and ſhall more diligently exerciſe our ſelues in priuate duties of prayer, meditation &c finding more libertie and yet reſtraint of our thoughts thereto, more reſtraint from by matter, and more libertie of ſpirit in our communion with our God, this is a gratious triall that we hauehave got ſome ground of theſe wandring thoughts, that they ſhall leſſe interrupt vsus in all other publicke deuotions.
Laſtly, if hereby we ſhall be more prouoked to hunger after our diſſolution, encreaſing our ſighes and groanes to be rid of this body of ſinne. This alſo is a liuely tryall that wee hauehave profited by this Remedy.
And the comfort is manifold, as ſhall bee plainely diſcouered in the concluſion of this Treatiſe.
Euen this in ſumme, that hereby we are both aſſured of the worke begun in this life, and alſo of the conſummation thereof in the life to come.
And therefore wee muſt in patience poſſeſſe our hearts, and dayly cry, come Lord Ieſus, come quickly.
Tentations, and Caſes of Conſcience; concerning Thoughts and ſecret Imaginations.
Theſe are eyther,
1 Concerning Thoughts in Generall.
2 Concerning good Thoughts.
3 Concerning euill Thoughts.