The Sacred Mystery of the Government of the Thoughts, Chapter 11

The Sacred Mystery of the Government of the Thoughts · Chapter 11

p. 269CHAP. XI. TENTATIONS Concerning Thoughts in generall.

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

That is,

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

Or elſe that they are in the Nature of thoſe Impoſſibilities, Adrynata, Papiſt.thoſe Noli me tangere, ſuch as cannot bee ordered, in regard of their infiniteneſſe, varietie, p. 270and ſo they clayme a Priuiledg of inuincible libertie: becauſe indeed they cannot bee ſubdued. Or elſe they are ſuch ſleight and ſmall ſcapes, as that they carry their paſport and pardon with them, to be free from puniſhment, & ſo it is concluded, that becauſe free from puniſhment, therefore free from evill.

That Thought is free, And it is inferred

1 Becauſe the Law of man takes no hold thereof.

2 Becauſe it is not poſſible to auoid theſe thoughts.

3 They come ſo ſodenly and vnexpectedly, as that neyther reaſon ſometime p. 271can bee giuen of them, and therefore no reaſon that account ſhould bee giuen for them.

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

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

6 Is not this the common ſtraine of the Ciuill honeſt man, and formall hypocrite,Iſay. 29.…6Isa 29:6 euen to draw neere vntounto God with his lippes, when his heart is farre from him: to make no bones of Thoughts, or inward corruption, onelyonly to take care with the Harlot, to wipe the lips, with Pilate, to waſh p. 272the hands with the Phariſes to hauehave much babling, and little ſenſe: in the ende to place Religion in the ſenſe, and not in the heart, not for reformation of the inward man, but onelyonly for conformity, and complement of the outward. And that to ſuite with his carnal ends, of pleaſure, & profite. And is not the Lord iuſt to deale with him accordingly. Though hee giuegive him his deſire, yet to ſend leaneneſſe into his ſoule, to rewarde him for the preſent with ſuch as he meaſures, bodily comforts, for bodily ſeruice. As for the Inward man, the Thoughts, Affections, &c. Theſe may runne Riot, becauſe man ſees them not; can p. 273fleſh and bloud order this? and therefore they muſt hauehave their ſwing. Eſpecially if it muſt be in the matter of pleaſure: herein appeares the deceitfulneſſe of the heart, that though it can reſtraine it Thoughts (out of ſelf louelove and carnall wiſedome) for ſorrow, &c. yet it giues the raines with greateſt liberty to ioy and delights.

Theſe are the colours and pretences that Thoughts are free.

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

1 The Ignorance of the p. 274corruption of the heart; which beeing naturally, and ſo neceſſarily full of all abominations continually, which as wee cannot auoyde, ſo we with all delight and greedineſſe giuegive way hereunto: therefore wee conclude our Thoughts to bee free, becauſe wee ſo freely and willingly giuegive way thereto.

Hereunto furthers the Ignorance of the Law of God: which beeing Spirituall and preuayling to the diſcerning of the Thoughts, and inmoſt ſecrets of the heart. We deſite therefore to bee ignorant hereof; that ſo we may not bee throughly humbled and conuinced thereby: and meaſuring onelyonly the Lawe by the Letter thereof, as reaching p. 275onelyonly to actuall euils, that are apparant vntounto mā: Wee therefore conclude a Liberty of our Thoughts, becauſe the Law of God ſeems not to reach vntounto them.

Adde wee hereunto, the Generall eſtimate of Religion in the World: which is not by the heart and thoughts; becauſe as none can, or may preſume to diſcerne thereby, as being onelyonly knowne to God: ſo, Few labour this Intentiue ordering of the Inwarde man, as beeing a buſineſſe too laborious, and occaſioning much diſtraction, in regard of the vnmeaſurableneſſe, and vncertainety of the heart: And therefore it being the ende of Religion ordinarily, to p. 276compaſſe the things of this life, as profite, pleaſure, credite, &c. Theſe being within the compaſſe of humane reach, and to bee procured from men by carnall means: Hereupon it followeth, that carnall profeſſors, miſtaking the true end of Religion, namely, to approue themſelues vntounto God, who ſees in ſecret; and ſtanding onelyonly vponupon that which is approued of the World, and which may make themſelus approued rhereof; doe therefore vaniſh in bodily ſeruice & outward deuotions of lippe▪ labour, by ſeruice, &c. Concluding hereby, that Thoughts are free, that for the ſinne of the hart, it matters not, ſo they may approue… p. 277themſelues for their preſent ends, to the partiall iudgement of men.

Hereunto furthers that vſuall effect which proceedeth from the neglect of the heart: that being hereby giuen vp to approoue our ſelues vntounto men, we are alſo for the further ſatisfying of the world, giuen vp to eate of ſuch things as pleaſe them; to place religion not onelyonly in the ſeruice of the body, but alſo to exerciſe religion for the ſatisfying of the luſt of the fleſh: whereby the light of conſcience being extinguiſhed and the heart ſo hardened, that it prooues inſenſible of inward euils: it becomes hereby, not onelyonly a broker to any groſſe iniquitie, and ſo p. 278opens a gappe to all licentiouſneſſe, but hereby alſo concludes, that thoughts are free, becauſe it hath no touch or remorſe of them.

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

Aboue all, the Iuſtice & wiſedome of God is admirable p. 279herein, who purpoſing to take the wiſe in their own craftineſſe, doth hereby moſt righteouſly accompliſh the ſame; euen by catching them in their owne deluſion, that Thoughts are free. For, as hereby they regard not to know God, who ruleth in their hearts; but do labour altogether to caſt off this yoake frō them; ſo doth the righteous Lord giuegive them vp to their owne conceits: that by this conceited libertie of their Thoughts, they may be nouriſhed in their damnable Ignorance, and denyall of his power and preſence: and ſo being deceiued with the outward eſtimate and forme of Religion among men, they may worſhip the Creature, by p. 280aduancing their owne Fancies, aboue the Lord. And ſo are iuſtly giuen vp to a reprobate ſenſe, euen to do thoſe things which are not conuenient, being filled with all wickedneſſe and groſſe impietie, and ſo ripening and fatting vp thereby themſelues vntounto the day of ſlaughter.

Laſtly, if we conſider the deceitfulneſſe of the heart. This as it is in his greateſt wiſedome, enmitie againſt God, ſo it appeares in nothing, more then in this deceit of the libertie of Thoughts, is in nothing more deceiued then herein. For though by the light of Nature, it be conuinced that Thoughts are not free becauſe they do either excuſe p. 281for good, or accuſe for euill: yet to the further deceiuing of it ſelfe herein, it moſt dangerouſly peruerteth the light of grace: which though it be a ſearcher of the thoghts and the iuſt conuincer of them: yet becauſe withall it granteth ſome priuiledge to ſuch as are in Chriſt. That if there bee a willing minde to ſome good, & not cōſenting to ſinne, it ſhall not bee imputed vntounto vsus: hereupon, they falſely conclude that though they hauehave worlds of euill thoughts, yet they ſhall not bee imputed to them, becauſe they doe not conſent to and approoue the ſame: wherein their lies a double deceite: One, that they thinke their Thought to be p. 282free, becauſe they are not imputed, whereas they may be ſinfull though not imputed, nay in that they are not imputed, therefore they are ſinfull. But the ſpeciall Deceite is in their falſe collection & miſiudging of their conſent to euill Thoughts.

Differences betweene reſiſtance of Conſcience and the Will.

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

That Reſistance of Will ariſeth from a distinct knowledge p. 283of theſe euills, and that God, againſt whom they are committed: in whoſe goodneſſe they apprehend the haynouſnes of the thoughts, and ſo out of louelove vntounto his Maieſty, are grieued at them, and labour to ſubdue and reforme the ſame: whereas there may bee a reluctation of Conſcience, from a confuſed knowledge of theſe euills, not ſo much, as they are in the heart, as that they breake out to dayly contagion in the outward man, as in the Eyes, Tongue, Hands: And that not ſo much out of louelove vntounto God, as our ſelues, for feare of ſhame, puniſhment, &c. not ſo much out of a holy deſire to bee rid of them, that the Fountaine may bee p. 284purged, as only out of a purpoſe, to ſmother and conceale them, that ſo our outward credite may bee kept; howſoeuer the heart lye open to the Lord, and bee hereby enflamed and hardned therein.

A ſecond difference between the reſiſtance of the will to euill and reluctation of the conſcience, common to the naturaliſt and hypocrite is this, that there is onelyonly a ſtriving of the conſcience againſt ſinne, there vſually followes two things: either Policie to lay the conſcience a ſleepe againe by refuſing the powerfull meanes, which may throughly captiuate the ſame, to the obedience of the truth, or elſe a ſubtiltie to p. 285bleare the conſcience, and deceiue it with ſuch carnall Rules, as may enueagle it thereby, to the conuincing of euill, and iuſtifying of the ſame; or elſe, if the conſcience bee ſo conuinced, that it cannot gaineſay, then vſually followes deſpayre and fearefull iſſues thereof: whereas if the will bee truly renued by grace, as it abhors the euill whereunto it is enticed: ſo it vſeth al gracious meanes to auoide the ſame; and declineth whatſoeuer may enſnare it to the practiſe thereof.

A third Difference betweene a Conuinced Conſcience, and a rectified Will is in the Effects thereof: That though in the wicked the p. 286Conſcience, though it gainſay, yet is not able to forſake ſinne, but vſually on eyther ſide, is the occaſion to haſten the committing thereof; becauſe the more wee are reſtrayned, the more deſperately wee rebell naturally againſt the Bridle: yea proues an occaſion to fall into greater ſinnes, eyther of preſumption, if the conſcience be layde aſleepe; or deceiued by falſe Rules; or of Deſpay…e, if the conuiction cannot be auoyded: yet the rectified will, as it is aſſiſted by grace to hate ſinne, as ſinne: ſo it is enabled thereby in the vſe of holy means, either to decline the particular to which it is enticed: or if through violence p. 287of Tentation, or neglect of meane…, it be ouertaken therewith; yet this proues a gratious meanes to preuēt further euil… of Security, Pride, &c. & ſo ſends vsus vntounto Chriſt, to bee renued in his righteouſneſſe.

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

A ſecond deceit, whereby the carnall man is bewitched in this conceite of his vnwillingneſſe to commit ſinne, whereupon he builds this dreame, That his thoughts are free, becauſe hee conſents not vntounto them: Is the miſtaking and miſiudging of his vnwillingneſſe to commit euill: For beſides the reluctation p. 288of Conſcience incident to the Naturall man, there may bee alſo a kind of ſtriuing i… the will and affections, common to the hypocrite, which is farre from that ſanctified diſlike of ſin, & purpoſe of goodneſſe. The difference hereof appeares in theſe things.

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

Firſt in the predominancie of theſe affections. The wicked though they hauehave ſome deſire to leaue ſinne, yet this is not their chiefe deſire, but rather their prime and chiefe deſire is to liue for euer therin either they know no other p. 289happineſſe, or elſe they account this their chiefe happineſſe to reuel ſecurely therin wherein becauſe they are interrupted by the conuiction of conſcience, therefore as they doe in their carnall wiſedome labour the ſuppreſſing and corrupting thereof, that ſo they may more ſecurely wallow therein: ſo if the conſcience lye ſore vponupon them, then doe they deſire to leaue ſome ſin, rather to procure peace to themſelues, and more liberty to other euils, then in obedience to Gods will, to giuegive him the glory thereof.

They may happily be deſirous to auoyde open and groſſe euills: but for ſecret ſinnes, they hugge them in p. 290their boſoms; they may happily ſticke at ſome ſinnes which may hinder their owne preſent good, of profite, pleaſure, &c▪ but ſuch as tend to diſhonour God, or the hurt of their neighbour, theſe they make no bones of, they commit them with greedineſſe: they may ſticke at ſin and be vnwilling to commit it, out of louelove to themſelues, becauſe it may bring ſhame, puniſhment, &c. But not in conſcience of obedience to the will of God; not in deſire to glorifie God. Either they make it enough to auoyde euill, as beeing a meanes to excuſe them, from doing good, or elſe they may be vnwilling to ſome ſmall euil, that ſo they may be excuſed in a p. 291greater miſchief. This is once, their vnwillingneſſe to euill ariſeth not immediately and primarily from a ſanctified heart, hating the ſame out of louelove vntounto God, but from carnall wiſedome out of ſelfe louelove and liking of ſin: They like it ſimply and chiefely, as their darling and Idol; and endeauour by all meanes to frollicke therein, onelyonly their diſlike ariſeth from by reſpects; and outward occaſions.

The ſecond Difference.

Thus as their vnwillingnes to euill, is not rooted primarily in the heart: ſo it quickly vaniſheth and decayeth: eyther when the bridle is remoued, or contrary occaſions are offered, as neglecting p. 292and reiecting with all wiſedome, ſuch meanes as may ſtrengthen vsus againſt ſinne; and embracing willingly whatſoeuer occaſions may make way thereunto.

3. Diff. And hence proceedeth a 3. difference of this vnwillingneſſe in the wicked, that as it is quickely cooled and quenched by any carnall fuell: ſo it is altogether fruitleſſe in the maine. Either their vnwillingneſſe to ſin, may produce blockiſhneſſe and barrenneſſe to good, as being fearefull and ſcrupulous in all, becauſe each thing offers ſinne vntounto thē: and ſo they dare not attempt or proſecute any good, leſt euill may lie therein: or elſe their vnwillingneſſe to euill p. 293may further the commiting thereof: if the Feare be remoued, by peruerſenes of iudgement, that hindered the ſame: now they were more ſcrupulous then needed: now they may more boldly commit the ſame. It being the policy of Sathan to draw from one extreame to the other, and by one extreame to further the other. Thus is it with the vnregenerate in their vnwillingneſſe to euils. But in the Saints it is otherwiſe. Their deſire and purpoſe againſt ſinne is not ſo much, that they may not do it, as that being freed from it, they may doe the contrary. Their chiefe deſire is to glorifie God, and ſo out of that ground, they deſire to leaue p. 294ſinne, becauſe it hinders Gods glory: and ſo out of this ground they are conſtant and wiſe in the vſe of all holy meanes, to attaine their ends; and ſo by Gods mercy do in ſome meaſure accompliſh the ſame.

Furtherances hereunto are in many, that Thoughts are Free.

The ordinary manner of teaching in theſe dayes with ſome, is, either to preach altogether the Goſpell and not the Law: & ſo to plaſter ouer the wound before it be ſearched and lanced: whereby the ſore being conceited to be whole before it be ripped vp before the heart and core p. 295thereof bee diſcerned and purged out: this prooues an occaſion to flatter vsus in the goodneſſe of our hearts, that our Thoughts are free, becauſe they are not captiuated by the word to the obedience of Chriſt. And hereunto furthers that other manner of Teaching, ordinary with ſom in theſe times; which vſually makes onelyonly to the tickling of the itching eare, with quaint phraſes and entiſing diſcourſes: as, if thereby they rather intended to magnifie themſelues in the mindes of their hearers, then to abaſe them to the obedience of the word, rather to puffe them vp with conceite of what they are not, as a learned auditorie a people ſo wiſe as that p. 296rather they cā iudge of their Teachers, then their Teachers could iudge thē, ſo that the heart beeing now altogether neglected, and the eare and braine onelyonly pleaſed: Is it any maruell, if the hart hereby be flattred with conceit of it own goodnes: if this conceit follow that Thoughts are free, becauſe the Preacher aymes not at them.

The daunger of the Deluſion is,

1 It aduanceth the Power, yea the perfection of Nature. For if Thoughts be free; then alſo all others that proceed therefrom, as words p. 297and Actions; and ſo committeth Idolatry thereunto, ſetting it vp in the place of God: yea adoring it aboue all that is called God, and ſo conuinceth that roote of bitternes, namely, deſperate Atheiſme to raigne in the hearts of men.

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

3 It alſo proues moſt effectuall to Depriue vsus of all intereſt in Chriſt Ieſus, who onelyonly came to ſaue ſinners; p. 298and therfore if wee acknowledge not our ſinnes, Gods promiſe belongs not to vsus, that hee will forgiue vsus, 1. Iohn. 1.8. Ioh. 9.26.27 And ſo it becomes a moſt effectuall meanes to exclude from al hope of entertaining Chriſt, as producing a preſumptuous power to limit and preſcribe the Ordinances of God; that they ought not to ſearch the heart, and captiuate the Thoughts, and bring them to obedience, but that rather they ſerue onelyonly as matters of Policie, with ſome to approue and maintaine ciuill honeſty, and outward holineſſe, for the attaining of worldly endes: and ſo vtterly excludeth Faith; whereby the heart p. 299may bee conuinced, and ſo purified by Chriſt to the obedience thereof.

And ſo this proues an effectuall meanes to confound all inward pietie, and to ſet vp an Idoll of Ciuill and morall righteouſnes in the hearts of men: and thereby becomes a powerfull meanes to giuegive the bridle not onelyonly vntounto all ſecret wickedneſſe, as not being apparant vntounto men: but in the end alſo to all groſſe wickedneſſe: becauſe this beeing once granted that Thoughts are free, it will eaſily follow, that any thing is free, if we neede not care for the preſence of God, in the heart, but that wee may thinke any thing though neuer ſo vile, wee p. 300ſhall in the end much leſſe regard the preſence of men, and ſo breake out into all open filthines.

And ſo the bridle being giuen to all groſſe wickedneſſe, hereupon follows hardnes of heart, which beeing paſt feeling now commits ſinne with greedineſſe, and the hart being obdurate, that it conuinceth not for ſinne: hereupon followes a reprobate ſenſe to iuſtifie & approue any wickednes: and ſo this opens a gap to all preſumptuous wickedneſſe: as if wee might now ſinne freely, becauſe our hearts do not accuſe vsus of our wayes, and ſo followes deſperats impenitency, and reiection of the mercy of God, & ſo an p. 301heaping vppe of wrath againſt the day of wrath.

The Conqueſt hereof, that Thoughts are not Erce,

Appeares firſt,

By the commandement of GOD, which forbiddeth them, Exod. 10, 10. And it is therefore ſette in the laſt place, as the expoſition and touchſtone of all the other, which ſeeme to reach only to outward facts or motions with conſent: ſhewing as the Apoſtle expoundes it, nay our Sauiour Chriſt himſelfe, Math. 5. Rom. 7. That the Law is ſpirituall, extending to the p. 302very thought of the heart: and ſo expreſſing the power thereof, that it is of God, who ſearcheth the heart by it, 1. Cor. 14.25. Heb. 4.12. And therein alſo the vſe thereof, which is to worke an vtter denyall of Nature, and to ſend vsus daily vntounto Chriſt, Gal. 3.27. And alſo to trye the ſinceritie of our obedience, whether it bee as well inwarde, and ſecret vntounto God, as outward and apparant vntounto men. And ſo to comfort vsus, both againſt the Imputations of infirmitie: ſeeing in the Law of our Mind we cleaue vntounto God with purpoſe of heart, but eſpecially againſt imputation of hypocu…ſae, in regard of outward p. 303fayling: ſeeing as Sathā knows not our thoghts, nay our ſelues know not in this reſpect our own ſoules: the…efore though wee doe fayle outwardly, and our hearts may ſmite vsus for the ſame: yet the Lord knowes our hearts and thoughts, we can appeale vntounto him, as Ezechias and Dauid did, in the ſinceritie of our hearts, and though…s; nay though our hearts ſhould fayle vsus, yet ſeeing the Lord is greater then our heart, and knowes who are his: therfore may we appeale frō our ignorant and vnbeleeuing harts vntounto our God who knowes that of, and in vsus, which we cannot know, and ſo approues vsus, as we are in his purpoſe, aboue p. 304what wee are in our ſelues, yea contrary to that we feele in our ſelues: doth gratiouſly accept vsus. Oh what a comfort is this to a diſtreſſed ſoule, through: violence of tentation, or the roarings & dampes of the fleſh, though he crie, yet hee thinkes God heares him not, becauſe now he knowes not whether he prayes or no. Rom. 8.27. or what he prayes. That now he is anſwered by the ſpirit. That hee that ſearcheth the heart, knoweth the meaning of the ſpirit: oppoſing Gods knowing of our prayers, to our not knowing of them, as if he ſhould ſay: Let it not trouble thee, that thou perceiueſt not that thou prayeſt, for though thou know not, p. 305yet God the ſearcher of thy heart, who is greater then thy heart, hee knoweth and approueth thy prayer: God ſees that good, which we ſee not ſometimes in our ſelues.

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

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

Namely, The Lord our God,

1 Who beeing a Spirite is therefore not onelyonly to be worſhipped with bodily ſeruice, but euen with the heart p. 306and al the powers and faculties thereof. Ioh. 4.24. Euen with all the Minde, with all the Soule, with all the Heart and with all the Strength. Mark. 12.30. Luk. 10.27. Deut. 6.5. Mat. 22. Pro. 23.26.

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

3 Who ſearcheth the heart, and by the Spirit ſearcheth the hidden things thereof, and knoweth the thoughts long before. Pſalm. 139.2. Ier. 10.17. 1. Cor. 2.10.11.12. As being eueryevery where. Ierem. 23.24. And preſeruing and vpholding p. 307of the minde in it thoughts. Act. 17.28.

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

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

p. 308As iudging the worke by the heart. Eſay 58. which indeede is the treaſure both of good and bad. Luk, 6.45, 46.

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

p. 309A third argument to proue that thoughts are not free, is from the conſideration of thoſe to whom the Law…s giuen.

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

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

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

3 Are they not fitted immediatly with that heauenly image, that ſo they may bee p. 310conformable to the inuiſible God.

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

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

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

And are they not hereby lyable to the curſe, for the breach of the ſpirituall Law, which requireth inward, and intire obedience in ſoule & body and ſpirit Deut. 4 Are they not hereby …ed captiue vnderunder the law of ſinne, they cannot chooſe but ſinne, though they chooſe and entertayne the ſame with all p. 311greedineſſe? ſo farre it is that there thoughts are free to euill: that indeed they are only free to euill, they hauehave no libertie to any thing that is good. 1. Cor. 3.20.

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

If wee obſerue the means whereby this was acc…mpliſhed, namely the ſufferings of Chriſt, ſeeing he ſuffered as well in ſoule as in bodie, as this doth argue a generall taineture both of ſoule and body, ſo doth it imply are, ſtauration both of ſoule, aſwell as the body, and a ſubiection therof with the body, to the obedience of C…riſt, 2. Cor. 4.10. And this ſhall the better appeare, if p. 312wee conſider the worke it ſelfe, I meane the effectuall power of Chriſt in the reſtoring of nature, which is herein operatiue, that it makes it a Creature, ſo new, that olde things are paſſed away, wee are dead, and buried with Chriſt, and all things are become new. The very Spirite and quinteſſence of the mind, the moſt noble & inward part thereof renued; which I take to bee the Thoughts. The affections ordered and changed from earthly to heauenly obiects. The vnderſtanding illightned to conceyue the great myſtery of godlines, the conſcience purged and quieted from dead workes to ſerue the liuing God. Heb. 9. p. 13310. The will altered, and enlarged to deſire and proſecute the will of God. The whole man with all the outward members therof, giuen vp as weapons of righteouſneſſe, to ſerue the liuing God; and all this out of the good Treaſure of the renued mind and heart, tranſformed into the holy Image which it had loſt, and conformed therby in all things to the glory of God: 2. Cor 5.16.17. Rom. 12.2. Col. 3 2. Rom. 7.7. Heb. 10.21.22 Rom. 7.20.22. Rom. 6.7 11.

Thus as wee are made partakers of the Diuine nature: ſo do we in nothing more reſemble the ſimplicity and purity therof, in no. p. 314thing more do, we communicate therewith, then in our nimble and pure thoughts. By theſe, though wee be abſent in body, yet wee canne bee preſent with-him, by theſe whē the body lyes ſenſeleſſe in the bedde; yet we may ſolace our ſelus with God, and ſo indeede without this Miniſtery of holy Thoughts, wee could not performe that conſtant and continuall worſhip vntounto our God, as may giuegive ſound comfort of the ſincerity thereof.

And hence it is, That the godly hauehave been ſo carefull of their Thoughts and and preparing of their harts; That it is their Thoughts that they moſt complaine p. 315vponupon. Rom. 7.21. Their Thoughts it is that they are moſt comforted with. As God accepteth theſe aboue all other ſeruice, ſo aboue other, this ſeruice is moſt comfortable, as freeſt from hypocriſie, tediouſnes and whatſoeuer other imputations.

4 Thus as in the creating of this new Worke, the Thoughts are as well ranged and brought in ſubiection as the outwarde man. So if at any time the worke hath been againe defaced by any grieuous ſinne: The Lord hath taught vsus to beginne the repairing thereof from the Thoughts, as Eſay 1.16. Eſay 55.7. Put away the euill of your p. 136Thoughts, ſayth the Spirit: Let the wicked forſake his Thoughts, and let him returne vntounto the Lord, Ier. 4.4.

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

But what doe wee ſpeake of the Saints, and their practice for the condemnation of this conceipt, that Thought is free: may not this be proued euē from the light of Nature, and politie of the wicked themſelues? Do not their thoghts p. 317eyther accuſe or excuſe naturally, Rom. 2.15. HaueHave not euen humane Lawes guided onelyonly, and deriued from the diuine light of Nature, condemned Thoughts and purpoſes of euil, though the fact hath not beene performed, as in caſes of T…eaſon. And dooth their reaſons, becauſe it is againſt ſo eminent a perſon, becauſe others may bee terrified from imagining and contriuing the like? Doe not theſe reaſons, I ſay, condemne the euill of Thoughts, beeing cōmenced againſt the great God, infinitely aboue all earthlie Soueraignty, which meeteth with euil thoughts, to preuent worſe euils.

Surely, if common reaſon p. 318doe awarde that the principall bee puniſhed, at leaſt equally with the Acceſſory, then muſt not euill thoughts ſcape the cenſure, ſeeing they are the Ringleaders, and firebrands to all ſinne, all outward obiects and occaſions could not hurt, but by the Thoughts: affecting and embracing the ſame.

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

Obſerue wee yet further the practiſe of the wicked: p. 319ſu…ely if there were no other reaſon to condemne this poſition of liberty, then that accurſed nature pleads for it: It were euen enough to condemne the ſame. For who will beleeue the theefe that hee is a true man: but if wee ſhall further conſider the practiſe of the wicked, wee ſhall finde, that what they aſſume in opinion, they condemne in practiſe, being in nothing leſſe free, then in their thoughts; wherein yet they claime greateſt liberty.

For what greater bondage and ſlauery can there bee, then by the rage and vnſatiaableneſſe of the Thoughts to be hindered from reſt, the ſweet nurſe of Nature, ſo p. 320great a bleſſings, that the Lord promiſeth it onelyonly to his beloued, that his ſleeepe ſhall be ſweete. Mich. 2.1. Loe the wicked imagine miſchiefe vponupon their beds: and is it any maruayle if there bee a woe belonging to them? not only in depriuing them for the preſent, of that ſweet bleſſing of ſleepe, but in preparing them to that euerlaſting night in the life to cōe. And yet (ſo ſtrongly are they bewitched) this to them is accounted the greateſt libertie, they cannot ſleepe, vnles they doe euill, their ſleepe departs from them, vnleſſe they cauſe ſome to fall Pro. 4.18.19. If we could take a view of the reſtleſſe and inſatiable thoughts of the Aſpyrer, p. 321and Vſurer, of the envious & cruell man, how he waſtes his marrow, his time, his ſenſes, &c. We might cō clude, their thoughts to bee inflamed frō hell, which nothing but hell, if that, ſhall ſatisfie. And what greater plague & tormtē cā there be to a manthē to be ſtil thinking of that which he cannot hauehave? Nay what greater bondage and torture can happen vntounto men, then ſtill to be thinking of that good, which he hath loſt: ſhall not this be a part of his torments in hell, nay the very hell of hell it ſelfe. And yet this is euen the greateſt libertie of the thoughts of the wicked; herein they doe moſt applaude themſelues. That either p. 322they can thinke of that they cannot hauehave, it does them good to imagine themſelues rich to wiſh, to be great or elſe, they can thinke with great delight of their ſinnes & pleaſure paſt, it does their hearts good, to remember their trickes of youth. Is not this the beſt comfort to wicked ould age. And is not this a draught of the infernall cup, the dregs whereof they ſhall fully drinke vp hereafter? Thus as the conceited libertie of carnall thoughts, is the greateſt bondage therof: ſo if wee ſhall but obſerue further the iuſtice of God, in confounding this wiſedome of the fleſh, to bleſſe it ſelfe in the libertie and vanitie of it thoughts, not onelyonly by p. 223exerciſing the wicked with terrors in the day: ſo that the ſound of feare is alwayes in his eares: But further alſo, viſiting him with terrors in the night, with fearefull dreames, and ſtrange apparitions to the further increaſe of his dayly terrors. And that euē in the midſt of his iolity and ſecuritie, what may bee the reaſon hereof, but his appalled and guiltie thoughts: preſenting ſo many Inſtruments of vengeance as they apprehend varietie of obiects, as being bound by his guiltie thoughts to the expectation of vengeance, and ſentenced thereby to the vndergoing thereof. Behold the iſſue of the libertie of the Thoughts: and conclude p. 324with me, this libertie to bee the greateſt bondage.

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

To conclude. As the Law, ſo the Prophets hauehave condemned euill thoughts. Pro. 12.20. It is an argument of deceite to imagine euill, p. 325Ecclo. 4.8. hee that deuiſeth to doe euill ſhall be called a miſchieuous perſon. Eſ. 29.16. & 57.11. Ez. 11.2. Ie 18.18. and 48.2. Oſ. 7.15. Pſal. 94.11. and 119.118.3 Zeph. 7. Mich. 2.1.

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

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

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

3 Accepteth of the thoghts and purpoſes, and his Saints p. 326that they fayle in Act, and ſo on the contrary, condemneth the thoughts of the wicked.

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

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

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

7 The ſpirit reproueth the world of ſinne, but what the ſpirit reproueth is ſinne: The ſpirit reproueth the thoughts: Therefore they are p. 327ſinne, Ioh. 16.

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

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

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

p. 328The right Nature and vſe of the Law aboliſhed, as being ſpiritual and reaching to the thoughts.

The fall of man diſclaymed.

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

Anſwer to the Reaſons.

And therefore though the Law of man puniſh not all, but only ſuch as tend to the preſeruation of gouernment yet this rather argueth that mans Law is partiall and defectiue, thē that our thoghts are exempted therefrō. Nay, ſeeing the Law of man pretends it deſcent from the law of God, and ſubordination p. 329thereunto, therefore, ſeeing the Law of God reacheth to the thoughts, therefore either the law of man muſt alſo extend thereunto, or elſe it comes ſhort of that perfection which is in the Law of God. But if wee obſerue the iudiciall proceedings euen of mans law, wee ſhall find, that it chalengeth ſome ſoueraintie ouer the thoghts: In that it not only by oaths requires an anſwer to what may bee demanded for the clearing of the truth, where as by a conſequent the thoughts and purpoſes of euill, may be often ſcanned, as ſeruing either to aggrauate the fact, or to diminiſh the ſame, but as in caſe of treaſon, ſo alſo in many other, p. 330meeteth as well with the thoughts of euill, as the actions thereof. Howſoeuer, let God be true and eueryevery man a lyar. Let it bee the glory of Gods Law, to bee ſpirituall, reaching to the inmoſt thoughts to procure ſinceritie. And let it be the humiliation of mans law, that while it onelyonly or principally binds the outward man, it may proue hereby in ſome an occaſion of hypocriſie: And yet if we ſhall obſerue, that euen the law of man bindes the conſcience, in it ſubordination to the law of God, euen in all things that are commanded thereby: doth it not hereby alſo chalenge ſome power ouer the mind, and thoughts, according to p. 331which the cōſcience is enformed & ſo tied. And therfore as it is an argument of ſinceritie, euen wherein it bindes man therein, not of faſhion, or cuſtome, but euen of conſcience to ſubmit thereto: ſo let it be the glory and priuiledge of ſinceritie, to obey God aboue man: to make cōſcience of thoughts which the law of man doth not reach vntounto yea making conſcience of all things, agreeable to the will of God.

Anſwere to the ſecond.

Iuſtifying the Lord, euen to the confuſion of it ſelfe, That though it cannot auoyde euill thoughts: yet herein not to ſit down, and giuegive way vntounto them, as if it were booteleſſe and impoſſible: p. 332but ſeeing, through God, wee are able to doe all things, and we are the ſouldiers of Chriſt, and therefore muſt dayly fight againſt our ſinnefull luſts, ſhall wee not then endeavor, what we cannot, ſeeing the Lorde accepts our purpoſes, and will crown his own worke with a gracious ordering & holy curbing of our rebellious thoughts, that they ſhall rather be ſpurres to well doing, then quench the ſpirite of God:

Anſwer to the …hird.

And therefore, in regarde of their ſuddenneſſe, and vnſeaſonable importunitie, howſoeuer no reaſon can bee giuen of them: yet as herein they are condemned p. 333by the law, becauſe they are exorbitant and reaſonleſſe: ſo the wiſe heart will not fayle to nippe them as hee can ſingle them out, or in generall to be humbled for their corruption, and exorbitancie, that ſo he may not bee iudged of the Lord for them.

Anſwer to the fourth.

And that becauſe, though they ſeeme to hurt none: yet are they aberrations of the law from God, they are the greateſt galls to an holy heart, that would ſhine intirely ſolace it ſelfe in it God. And they hurt alſo others many wayes, as hindering vsus from doing that good vntounto them, which wee ought, and prouoking to p. 334many euils of Anger, couetouſnes, murther, ſlāder, &c. to the endangering of the lifes good name, yea the ſoule of our brother.

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

Anſwere to the fifth.

As for Po…iſh reſting in bodily ſeruice… not ſo much as requiring t…e heart, much leſſe ordering the Thoughts thereof: Let this bee their glory, that reioyce in the Fleſh; and hauehave their reward in this life: yea let this bee their ſhame, that whereas they ſtand onelyonly p. 335vponupon making cleane the outſide of the Platter, not regarding the inward man: Are they not iuſtly confoū ded in their fayre ſhew in the Fleſh: giuing libertie thereto with all greedineſſe, while they ſeeme to hauehave it in no eſtimation, and aboliſhing all order and gouernment amongſt men, while they ſeeme eſpecially to aduance the ſame, while they vndertake the protection thereof. Is not the Lord iuſt to take theſe fooles in their craftineſſe, that while they ſtand onelyonly vponupon complement and formality, vponupon conformity of the outward man, they breake out to all deſperate wickedneſſe, for the rooting out of mankind, p. 336and deſolation of Gouernement.

The like may wee anſwere to the ciuill honeſt man, and formall Hipocrite, that as hee reapeth, ſo ſhall hee ſow: hee ſowes the wind of his lippes, and ſhal reape the wind of mens prayſes, and applauſe: hee departs from God in his heart, and therefore my ſoule ſhall depart from him, ſayeth the Lord, hee hath ſowne the winde, and ſhall reape the while wind.

p. 337CASES OF CONSCIENCE Herein further to be reſolued.

Concerning Good and Euill Thoughts.

p. 338Caſes and tentations concerning good thoughts…on the left hand, tending to extenuate the worth of them.

1 That becauſe they are ſodaine and various, not abiding long with vsus, nor regarded of vsus.

Thertfore either they are but flaſhes and ſodaine motions, and ſo muſt argue an ineffctuall calling. Heb. 6.4.5.

Or elſe being not entertained, argue that we grieue the Spirit.

Or elſe, that becauſe they paſſe vnregarded and indeed are ſo infinit and inconſtant that it may ſeeme they cannot be apprehended, therefore p. 339we neede not bee troubled with them, wee may paſſe them ouer as dreames.

Eſpecially becauſe we cannot put in practiſe our thoghts Nay not our reſolutions, therfore may not this chalenge of hypocriſie, &c.

And is it not a ſtrong and fearefull deluſion of Sathan, that whereas naturally all our Thoughts are euill, and by cuſtome obſtinate. Therfore if any good Thoughts or motions are offered to reforme corruption, we either referre this to Melancholy, or ſome tentation of Sathan.

The ſatisfaction is.

That in that they are ſodaine and variable, if they be euill, there is leſſe danger in p. 340them. The Prouerbe is here true of a minde thus alterable, that hee will neuer bee madde: becauſe it is ſetled & conſtant thoughts poaring vponupon the ſame obiect that vſually feedeth melancholy, and ſo cauſeth madneſſe.

But if they be good, there is the more trial of our wiſedome in retaining, and husbanding of them, to the beſt behoofe of our Maiſter, and our owne furtherance in ſanctification.

Eſpecially herein appeares a true worke of grace: that becauſe wee are but regenerate in part, there is a dayly combate betweene the fleſh and the ſpirit; therefore our thoughts are variable: ſometimes the fleſh preuayling, p. 41the thoughts are accordingly: Eftſoones the ſpirit preuayles, & ſo are the thoughts ſutable: ſo that to looke for conſtancy of thoughts and continuance of them on the beſt obiects, Is a ſtate reſerued for vsus in the heauens: to aſſume ſuch for the preſent, is preſumption and ſtrong deluſion. Only herein is the comfort. That the though…s of the hypocrite as they are variable, ſo they are neglected▪ or elſe this variety is delightfull, and ſo euill thoghts preuayle. But with the elect though there bee a changeableneſſe of thoughts, yet this change is a burden. It grieues the ſoule that euill thoughts interrupt and hinder our ſweet peace with p. 342God, and ſo by the power of Grace, euill Thoughts are reiected, and wiſedome vſed to entertaine good Thoughts more conſtantly, and ſo by Gods mercy good thoughts preuayle.

And therefore though good Thoughts be not put in practiſe, yet this is no argumēt, that they are not entertayned, and ſo we grieue the Spirite: For neyther is it poſſible to putte all good Thoughts in practiſe, ſeeing they are ſo infinite: neyther is it conuenient to put in practiſe all good motions that are offered: but onelyonly ſuch, as are ſeaſonable to the preſent occaſion in hand: ſeeing all the reſt now offring themſelues, are p. 343but Tentations, to hinder the intention of the preſent imployment, and ſo are to bee reiected as moſt dāgerous euils. And if ſo be through violence of Tentation, or ſtrength of corruption, wee may bee hindered in the practiſe of thoſe good motions and purpoſes wee entend: yet herein is our comfort, that wee delight in the Law of God concerning the inward man, that if there bee a willing mind, the Lord will accept it according to that which wee hauehave, and not according to that which wee hauehave not.

So that wee ſhall now renue our Thoughts, and purpoſes for well doing, the more wee are croſſed therein, p. 344and bee more eager to fight againſt Sathan: the greater foyle wee hauehave receyued: This is the vndoubted worke of Gods grace in vsus, avouching ſtill the maintenāce of the combat by the Spirit againſt the Fleſh, and aſſuring that wee ſhall be more then conquerours through Chriſt that hath loued vsus.

And therefore, though our Thoughts beeing ſo infinite and changeable, it may ſeeme an impoſſible, & ſo indeed a booteleſſe labour to bring them in ſubiection; yet as by the grace of God, wee may doe all things, ſo farre forth as ſhall further vsus to happineſſe; ſo by the Grace of God, wee ſhall ſo p. 345farre range and order our Thoughts, as to entende a generall ayme by them all to Gods glorie: to entertain the occaſions for the quickning and well diſpaſing of them, to auoyde the contrary, to bee humbled wherein wee are croſſed and diuerted by by-thoughtes, to renue the combat by holy motions, and ſo by Gods mercy to attaine ſuch an iſſue, as that wee ſhall ſtill bee more humbled in regard of our Thoughts, and drawn nearer vntounto God in a ſpirituall worſhippe, yea more hunger after our deliuerāce from the bondage of corruption.

And therefore though we cannot put in practiſe, what p. 346wee thinke of; yet is this ſo farre from chalendging vsus of hypocriſie: As that indeede it is a ſpecially euidence of ſincerity, to endeauour more then wee can practiſe, as iuſtifying God by our allowing what ſhould bee done, and abaſing fleſh, in it failing therein.

Laſtly, howſoever Melancholy preuayling may occaſion multitudes of fearefull and monſtrous Imaginations, which beeing contrary to truth, are not to be regarded of vsus, but eyther to be reiected, as the fruites of a depraued diſpoſition: ſo that in this caſe, the victory is to neglect and ſuppreſſe ſuch vaine and exorbitant thoughts; yet may wee not p. 447father ſuch thoughts vponupon this depraued humor, which are the motions of GODS bleſſed Spirit. For though through the power of the deceyued imagination, and the power of Sathans concurring therwith, we may bee ſeduced to father ſuch ſtrange thoughts vponupon God and Religion, which are quite contrary thereto, as it falleth out in retired ſpirits, who beeing oppreſſed with melancholie, and puffed vp with their conceited auſterity, and contemplatiue walking, are thereby vſu…ay fitted by Sathan with high thoughts and miſticall imaginations, to their further infatuating and deceiuing; as fancying hereby ſtrange p. 348errors & mōſtrous conceits; & ſo through pride of hart, broaching the ſame as the Oracles of God, which are no better then the Enthuſiaſmes of Sathan, that ſo deceyuing themſelues and others thereby, they may be confounded in their voluntarie deuotions, and conuinced of idleneſſe, and neglect or abuſe of their holy callings; yet doth it not follow on the contrarie, that all ſuch motions of the Spirite, tending to reclaime them from their errors, muſt therfore be eſteemed melancholike dotages. Indeede if we conſider the Policie of Sathan, who labours by all meanes to keepe the holde hee hath gotten. It is no p. 349maruel if ſuch that are ouertaken with error, as through pride of hart, they can hardly bee reclaymed, becauſe this may ſerue to the confuſion of their excellency & wiſedome; ſo are iuſtly ſeduced by Sathan, and obfirmed againſt all recouery: And is there a more effectuall deluſion to harden the heart in error, then by peruerting the iudgement further, that it ſhall ſtumble at the true light, eſteeming it to bee but the darkneſſe and corruption of Nature: an idle and friuolous conceite of Melancholy. Is it not iuſt with God, that they which call darkneſſe light, becauſe they louelove the darkeneſſe more then the light, p. 350ſhould alſo be giuen vp to a further deluſion, euen to cal light darkeneſſe, that ſo they may be held captiue in darkneſſe, and thereby be prepared to euerlaſting darkeneſſe.

That we may therfore not be feduced with this error, which is worſe then the firſt, becauſe to erre is naturall, but by reiecting the light to remaine in error, is diueliſh and incurable.

Take wee in the feare of God theſe directions.

1 Know wee that our hearts naturally are full of darkneſſe, wee neither hauehave any light of grace of our ſelues, neither indeed know that we want it: but rather eſteeme the darkeneſſe to be p. 351light, our owne abilitie and free will to be guide enough to happineſſe. And therefore is it any maruayle if wee lye open to a world of errors to deceiue vsus herein. Is there any hope that by the light of Nature we ſhould walke one ſtep to happineſſe. Is it not neceſſary that if wee follow Natu…es light, wee muſt run headlong to deſtruction? And therfore firſt renounce we nature, as a guide to grace and acknowledge wee that all our direction muſt come elſe where.

And therefore, ſecondly, ſeeing the word is the true light to bring vsus to happineſſe, as diſcouering vsus to be out of the way, and ſhewing the true way wherein wee p. 352muſt walke: yea leading and enabling vsus to take that holy path: renounce wee our owne wiſedome, and become wee fooles in embracing this fooliſhneſſe of preaching, that ſo thereby we may be made wiſe to ſaluation.

3 Sriuing as wee hauehave receiued the knowledge hereof, ſo to receiue alſo the louelove of the ſame, that ſo wee may be brought in ſubiection to the obedience thereof; That ſo we may not bee giuen vp to ſtrong deluſions. 2. Theſſ. 2.12.

4 And ſo though by melancholy wee may be ſo diſtempered for a time, as to diſtaſt the light, in that our outward man is diſtracted p. 353in the iudgement thereof; yet ſhall the power of grace preuayling aboue natures diſtēper, keep vsus ſtil in ſoūdnes iudgement concerning the true light, as teaching vsus to liue by faith: And the light of grace ſhall in due time baniſh theſe fogs and clouds of natures diſtemper, that ſo we may diſcerne more cleerly the power of this light, & be recouered by the ſame from all our miſconceipts: knowing that as it is not in the power of any melancholy diſtemper, where grace hath taken roote, wholly to peruert the truth of iudgement, to call light darkenes: ſo when the light is altogether meaſured by the darkeneſſe of melancholy, and reiected p. 354as a fruite thereuf: It is a ſuſpicion that there grace hath not yet taken poſſeſſion. But of this ſufficiently heretofore.