The Sacred Mystery of the Government of the Thoughts, Chapter 16
CHAP. XVI. OF THE VSES of this Treatiſe,
1 IT ſerues for reproofe. And that 1. of the Atheiſt, which ſayth in his heart, There is no God, ſeeing his thoughts doe eyther accuſe him, or excuſe him.
2 It condemnes all conceit of Nature abilitie, and Free-will to goodneſſe. For if there muſt be a rect…fying of the Thoughts, then ſurely they are defectiue and degenerate from what they ſhould be: and ſo, if the Thoughtes, then much more the wordes and actions, which iſſue from the ſame.
3 It conuinceth all Popiſh Religion, to be no better then Atheiſme, and a meere Idoll, ſeeing it whole current conſiſts in bodily ſeruice, not ſo much, as requiring knowledge in the heart, much leſſe Faith to ſubdue the Imaginations thereof to the obedience of Chriſt.
4 It confoundeth all Hypocriſie and carnal worſhippe whatſoeuer, ſince it is not the outward man, but the heart and Thoughts, which God reſpects, not what wee doe, but what wee meane, and how wee do it.
5 It condemneth all Epicures and Sadduces, that deny the Immortality of the Soule: For as this infinite variety of Thoughts & imaginations euen when the body is moſt bound and ſenſeleſſe of any operation, doth plainly euidēce it to be a differēt thing from the body: ſo it alſo proues it to be immortall and diuine, as being of a ſpirituall nature, expreſſed by this ſudden and ſwift motion of ſuch various and infinite thoughts: And ſo not ending with the bodie, as being actiue without the vſe of it, as exerciſing ſuch actions in the body, which extend to the compaſſe of another life, namely, accuſing and excuſing for ſinne, which is a plain euidence of this day of iudgement, and ſo of the immortalitie of the ſoule.
6 The very conſideration of the Nature of thoughts argues them not to be Free, that is, ſuch as are not ſinfull ſuch as we may iuſtifie.
For ſeeing they proceede actually from vsus, therefore they are corrupted.
Seeing they are ſodaine & exorbitant without preſent cauſe and deliberation, therefore they are ſinfull, becauſe all good is frō fit means from deliberation, from knowledge, from direction, allowing and commanding the ſame.
Seeing they are contrary to themſelues; therefore they are euill, ſeeing it is the nature of goodneſſe to build vp, not to deſtroy it ſelfe.
Nay, ſeeing when we are about to doe good, euill is preſent, that is, our thoughts will riſe vppe to hinder the ſame, this is a plain euidence that they are euill. Rom. 7.10.20.
8 It confoundeth all thoſe excuſes and pretences for ſinne, which are ordinary among men, naturally to lay the blame vponupon Sathan, he enticed them vponupon the world, as if it were ſo poyſon ſome and contagious, that wee could not deale with it, but we muſt bee defiled. yea, ſometimes vponupon God himſelf, as if he compelled vsus to euill. Seeing the trueth is, our corrupt nature is the ground and fountaine of all euill, our very thoughts, the firſt motions thereof are onelyonly euill continually, yea theſe are occaſions and enticers of Sathan and the world to further ſinne, yea theſe as a filthy breath poyſon the ayre, the world, and all that is about them, and ſo the creatures being ſubiect to vanitie by our ſinne, proue occaſions by diuine iuſtice to further the conſent and act thereof, as miniſtring ſuch matter vntounto vsus as may tickle the ſenſe, and allure the will to conſent and giuegive oportunitie and meanes to act the ſame.
9 This condemneth their conceit and deluſion that teach abſtinency from mariage, and the different vſe of meates, as if ſome were euill, ſome good, as if that which entred into man did defile him. Where as indeed it is that onelyonly which proceedes out of man, namely his euill thoughts and imaginations: which as they are polluted themſelues ſo as a filthie leproſie they defile all other things, and ſo to the impure all things are impure, in that their conſciences are defiled. 1. Theſ. 15. where as indeede all things by creation were good, and by a ſanctified vſe may be made good vntounto vsus. 1. Tim. 4.5. onelyonly they become euill by our corruption and abuſe of them.
10 This alſo reproueth the riceneſſe and ſuperſtition, who vponupon a conceit of pollution by the euils of others, doe either moſt preſumptuouſly fancy ſuch a ſtate of a viſible Church which may be with out all corruption and imperfection, both in regard of it outward forme, as alſo in reſpect of the particular mē bers, and the…fore ſeparate from all Churches and ſo indeede muſt goe out of the world to find ſuch a perfect modell and temper of communion. 1. Cor. 5. as pretending them to be polluted & ſo neceſſarily defiling and polluting all that communicate with them: whereas indeed neither can ſuch a congregation bee found in this life, neither doth a viſible militant church require ſuch perfection, becauſe this belongs onelyonly to the triumphant Church: It is not the euill of others which can defile me: ſo I conſent not and approue thereof, much leſſe the holy ordinances of God: But as to the pure all things are pure; ſo the holy heart may ſafely partake of the holy things, though others defile them, nothing becomes impure vntounto vsus: but by reaſon of that which proceedes from vsus. If it bee ſanctified, all things are become new, not ſinne excepted, 2. Cor. 5, 15. All things worke together for the beſt vntounto vsus, Rom 8.18.
11 By this doct ine of the gouernement of the Thoughts, are caſt to ground all thoſe conceites and Pleas of goodneſſe, ariſing from Ciuill Honeſty, and Morall Righteouſneſſe: For ſeeing it is the well ordering of the heart which God requires, Pro. 26. ſeeing true holines beginnes from the heart, and proceedes by the dayly purifying and cleanſing thereof from inward euils. Therfore whatſoeuer holineſſe conſiſteth onlie in outward actions, and ſuch onelyonly, as concerne rather our owne preſent, then future good: not ayming at all at obedience to God, or at his glory: This is farre from truth and ſoundneſſe.
And therefore ſeeing the ciuill honeſt man makes no conſcience of duties vntounto God: But if hee doe any ſuch, eyther hee doth them, not from a ſincere ground in obedience to God, nor by an holy manner, as direction from the Word, but his owne good meaning, nor to an holy end, the glorie of God, and his owne ſaluation; but onelyonly for his owne ſake, that he may proſper in the World, hauehave the credit of what indeed he doth not, that hee may deceyue others by his ſhews, and ſo deceiue himſelfe of the true end. It followes neceſſarily, that hee is farre from true grace, and ſo fartheſt of all other from ſaluation, becauſe he flatters himſelfe in his eſtate, and through the drowſines of his conſcience lyes ſecurely a ſleepe therin.
12 This doctrine of Thoughts condemneth alſo all thoſe ſhewes of wiſedome in the world, to meane one thing. & doe another, to equiuocare & reſerue that in the mind which we vtter not with the lippes, or vtter the contrarie, as proceeding from an heart, and ſo arguing a deceitful and abominable, heart, iudging and confounding it ſelf in the doing of what it ſeemes by this doubling to excuſe and defend.
A ſecond generall vſe of this Treatiſe of Thoughts, is for Inſtruction, and that many wayes. First for the right information of iudgement.
As firſt here is confirmed the doctrine of the Fall of man: and his vtter inability to any good, ſeeing his thoughts which are, and ſhould bee the beginning of good, are onelyonly euill continually, and therefore euill whatſoeuer proceedeth from them.
2 Hereby is iuſtified the Doctrine of the Immortalitie of the Soule: & ſo the Reſurrection of the Dead, and day of iudgement. The Qualitie and condition of our Thoughts beeing ſo various, ſo operatiue, when the bodies are bound, and ſenſeles therof, being ſo euil, as that they muſt come to iudgement, doing neceſſarily all theſe.
3 This confirmeth the Doctrine of the Nature and power of God in the gouernement of his children, That ſeeing our Thoughts and imaginations which are ſpirituall, are ſubiect to his knowledge and controlment; therefore ſeeing our Conſcience condemneth vsus, and our Thoughts doe accuſe vsus; then ſurely God is greater then the conſcience, and iudgeth all things, he is a Spirite that can thus iudge of the motions of the Spirit: 4 Iohn. Hee that will be worſhipped in ſpirite, is a Spirit.
4 Seeing our thoughts are not only polluted themſelues, but are the grounds of all euill in vsus. Therefore our God is holy, and ſo no cauſe of ſinne, nay maruaylous wiſe, and mercifull, that can gouerne, and turne ſinne to our good.
5 Seeing the ground of the beginning and conſummation of ſinne, is in our ſelues. Wee forſake God firſt, before hee forſake vsus: he made vsus firſt righteous, but wee hauehave ſought many inuentions. Eccl. 7. and ſo hauehave brought vponupon our ſelus by our willing, reuolte from God. an inability to all good and proues to all euill: therefore our God is iuſt in puniſhing ſinne with ſinne, and ſo with eternall vengeance.
2 For direction to ſanctification.
4 Hereby wee are taught where to beginne our regeneration, namely, the heart which is wholly auerſe from God, muſt firſt be purified by faith in Chriſt, the thoughts and imaginations thereof, renued that ſo wee may worſhip God, which is a ſpirit, in ſpirit and truth.
5 Hereby wee may alſo learne how to goe forward in the power of Godlines. Namely by the lowly gouernement of our thoughts and maſtery of them. For the more our hearts and vnruly affections are brought in ſubiection; the more readie ſhall we be to all holy dueties, the more ſpirituall in the doing of them, and the more conſtant to perſeuere and abound in the ſame.
6 By this doctrine of thoghts is diſcouered vntounto vsus the true ſtate & meaſure of that grace, which wee may build vponupon in this life, not that wee hauehave already attayned, or were already perfit, Phil. 3.12. But that indeed wee are trauayling to perfection, & that we may haſten thither, are exerciſed with this combate betweene the fleſh and the ſpirite eſpecially manifeſted in the rebellion and interruption of our thoughts, whē we doe our beſt, or intende the ſame: Condemning that conceit of grace which feels not this combate, ſuch as is in the ciuil honeſt man, who neuer doubted in all his life, performes outward duties of religion without any ſuch wraſtlings, challengeth this combate as a confuſion of grace.
2 Confounding the Popiſh dreame of perfection & merit: ſeeing the inconformitie and repugnancie of our thoughts, challēgeth our workes of much imperfection and infirmitie.
3 Refuting alſo their conceit of thoughts, as if they were veniall: ſeeing they are the cauſe (as themſelues confeſſe) of mortall ſinne.
4 Confounding the Libertine who iuſtifieth his intereſt and hold in Chriſt, by the deadneſſe of his conſcience, not conuincing him of ſinne, not reprouing for righteouſneſſe.
5 And reiecting the dreame of ciuill honeſtie, that fancieth the perfection of his eſtate, in the ignorance or drowſineſſe of his heart, approuing falſly of his wayes.
6 This iuſtifies the power of the word, as being the ſearcher of the thoughts, and confounder of them: to conuince the prophane conceit of it; as if it were a dead letter, and to prouoake vsus to yeeld vp our thoughts and hearts to the obedience thereof, to aſſure vsus of the effectuallneſſe therof into our conuerſion: becauſe it is able to purge the fountaine of corruption, and to dig vp ſinne by the roots, and ſo to informe vsus, to reſt wholly thereupon for our effectuall calling, and to teach vsus to iudge thereof by the ſpirit, not the letter, to bring ſpirituall hearts to profit thereby.
8 And ſo hereby we may diſcerne the grounds of all thoſe combustions, and ſeparations which hauehave beene in, and from our Churches in theſe dayes. Namely, that they hauehave proceeded from the preſumptuous thoughts of our hearts, as puffed vp with ſingularity, and enflamed with enuie and diſcontent, & practiſing ſeparation, vponupon conceit of impuritie and pollution ariſing from an erronious and peruerted iudgement.
That ſo we may labour to moderate our thoughts with meekeneſſe and ſobrietie, & thereby preſerue our peace with God, and ſo maintaine the vnitie and peace of the Churches.
9 And ſo wee may be ſatisfied in the ground of all thoſe trecheries and practiſes of Antichriſt and his Locusts againſt the Magiſtrate and Church of God. Namely, that it hath beene no other then the inſolency of the heart, and deceitfulneſſe of the thoughts and imaginations thereof: Intending that inwardly, whereof it carries a contrary ſemblance, pretending obedience, when it plots all deſperate miſchiefe: and carrying all things in a myſterie, that ſo it may deceiue it ſelfe & others: wheras if it purpoſes and intentions were apparant, it could leſſe deceiue others, & might hope to bee freed from deceit it ſelfe.
10 By the conſideration of the quality of our thoghts and power thereof: wee are confirmed in the limited power of Sathan: who though hee know much, and labours to diue into our hearts hy his ſodaine and violent tentations, that hee may make vsus beleeue that he knowes and rules in them: yet both the manner of his tentations argueth that hee knowes them not, becauſe they are ſodaine and violent, ſeeking to oppreſſe and take our hearts at vnawares; and ſo to abuſe them with falſe conceits of themſelues, whereas the thoughts of the naturall hart are free and voluntarie, ſuch as wherein we take pleaſure: yea though they be contrary to natures happineſſe: wheras Sathans iniections are not without ſome terror to the fleſh, and ſo with confuſion of the happines thereof.
And eſpecially the qualitie and operation of the thoughts, being ſo infinite and contrary, and that as it were in an inſtant, do argue plainely that there is an infinite power that doth enliue and actuate them, that Sathans power is limited not to rule them at his pleaſure. In that wee finde by Gods merciemercy a reſiſtance of theſe thoughts, by the grace of God in vsus, and ſo a gratious victorie ouer them.
Whereby, as wee hauehave a ſure pledge, that the Lord ruleth in our hearts, and hath taken them into his ſole & ſoueraigne protection▪ ſo may wee bee hereby confirmed in the limited power of Sathan, that he can know no more of our hearts, then ſhal make for his further confuſion, howſoeuer hee would make vsus beleeue, that hee knowes ſo much of them, as may ſerue for confuſion. Whereas all that he knowes, is but by probable coniecture, & the outward effects: which may bee wrought by him, contrary to the purpoſe of the heart, or by the abuſed motion of the heart through his obſcuring and diſenabling thereof, that either it cannot vſe the true light wherewith it is enformed, or elſe by his falſe light is deceiued, to miſiudge thereof.
11 This doctrine of thoughts, as it is a plaine confuſion of all happineſſe in this life, ſeeing our euill and vnruly thoughts are ſufficient, to confound not onelyonly all that happineſſe which is placed in earthly things, becauſe our thoughts cannot be ſatisfied therewith, and ſo are much confounded with the diſappointment thereof: but euen to confound all that happineſſe which wee may place in heauenly things, as being confounded therin by the ſhortneſſe of our thoghts not able to conceiue the ſame, as it is in it ſelfe, or by the rebellion of our thoghts, conuincing our vnfitneſſe thereof: So it proues hereby a powerfull meanes to prouoke vsus to hunger after the life to come, and to haſten forward vntounto the ſame, that ſo we may be freed frō ſuch noyſome gueſts, that wee may more ſpiritually ſerue our God, that wee may hauehave more intire familiaritie and ſocietie with him: that our hearts may bee ſatisfied with their proper obiect. Quia feciſti nos ad te, ideo inquietum eſt cor noſtrum donec perueniat ad te. Auguſtin.
Laſtly, hereby wee may bee enformed in the true grounds of all ſuch deceites as fall out in Religion, yea in all our ciuill affayres. Which is onelyonly the deceitfulneſſe of our hearts & imaginations, either conceiting vsus, what wee are not, and ſo ſeeming ſomewhat, where we are nothing, wee deceiue our ſelues in our imaginations. Gal. 6.3.
Or elſe conceiting happines, where indeed it is not, and ſo leading vsus to deſtruction in ſteed of ſaluation.
Or elſe abuſing vsus with good thoughts and purpoſes, when we meane and do the contrary.
Or elſe excuſing any vile and groſſe wickedneſſe vponupon the vaine conceite of our Thoughts and purpoſes, not meaning…, not intending the ſame.
A third Generall Ʋſe of this Doctrine is for Triall, and that many wayes.
1 Of our ſound Conuerſion.
That if wee make conſcience of our thoughts, and labour to order and keepe them in ſubiection: This is a Rule to trye our ſinceritie by.
2 If wee are more troubled with the euill of our Thoughts and priuie corruptions, which are apparant to God then with our outward faylings, that are diſcernable of men; this alſo is a gracious Triall of the ſincerity of our hearts.
3 That if wee are more carefull to doe God ſeruice in ſecret then openly, becauſe here wee approue the vprightneſſe of our hearts before him, and giuegive him the honor of the ſearching of our heartes, this alſo argueth the ſincerity of our Thoughts, and ſo of the whole man.
4 If ſeeing our renued hearts are more large, and readie to good, then our outward man can, bee in regard of ſuch manifold lets from without, that doe hinder the execution of our endeauours and purpoſes; therefore, wee Endeauour ſtill more then wee can doe, & thogh we are hindred in the action, yet approue what we ſhould doe, and are more earneſt in proſecuting the ſame: This alſo is an euidence of inwarde ſinceritie.
5 Whereas the heart by the light of grace, as it diſcerneth what it ſhould doe, and is made ready to doe the ſame; yet withall by the ſame light, it more ſenſibly diſcerneth it in ward rebellion and faylings, as beeing but in part regenerate: Therefore, if now, Howſoeuer the outward action may paſſe currant with men, and the heart alſo in reſpect of the truth of it purpoſe therein, may hauehave ſome comfort of it acceptance with God, eſpecially in that the perſon is accepted in Chriſt: yet in regard of the conſcience of the Imperfection, and rebellion of the heart in the doing of good, of it pride and ſelfe louelove in the ouerualuing thereof, we cannot diſcern our faylings when wee doe our beſt, and ſo in ſteade of expecting prayſe or merit for the ſame, ſhall iudge our ſelues to hauehave deſerued no better then ſhame & confuſiō: as hereby wee ſhal iuſtifie the Holines of our God, who requires perfection of vsus: ſo now we ſhall alſo iuſtifie our ſelues, as being deſirous to be found in Chriſt, not hauing our owne righteouſneſſe: as now forgetting what is behinde, and haſtening to what is before, that ſo beeing enabled ſtill by the vertue of our Lord Ieſus, wee may in him grow vp to perfection.
6 Whereas the renued heart, though it endeauour to ſerue God in vprightneſſe, yet being but partly renued, is thereby ſubiect not onelyonly to lets from within, but alſo in regard thereof, is an occaſion to make al outward obiects hinderances alſo therunto: If therefore, we ſhall now keepe a watch ouer our hearts and thought, labouring to gouerne them by the Word, and dayly confine them to the righteous law of God: and ſo withall ſhall bee ſober and careful in the vſe of outward meanes which are the obiects of euill thoughts, and fuell thercto, not vſing our liberty as an occaſion to the fleſh, but refrayning our ſelues, as weined children from the baytes of the world, not doing all what wee may, nor being bolde with whatſoeuer is in our power, but beeing Lawes vntounto our ſelues, ſhall doe all things to edification, and vſe all thinges to the glory of God: being contented with our Eſtates, and abſtaining as ſtrangers f…om theſe varieties of earthly things, which are rather giuen vsus for the triall of our power, in abſtaining from their exceſſe, and ſubduing our harts from the deſire of them, then that we ſhould take our fill of them, becauſe hereby they become occaſions to peſter the heart with innumerable luſts: Thus if we ſhall behaue our ſelues in the vſe of our Chriſtian libertie, it is a plaine euidence of our rectified harts of our thoughts ſanctified.
7 Whereas it is the propertie of cleane beaſts to chew the cud end ruminate on what they receiue, ſo it is an vndoubted euidence of the purifying of the heart, if wee ruminate & conſider of our thoughts and motions whether to good or euill. For, if they be euill, hereby we take notice of them, and ſo diſcerning the qualitie of them, by the word, are hereby humbled and confounded by them, in regard of any perfection that wee hauehave attained, and ſo by this means either preuent the conſent and act of ſin, or elſe breake the force of it: though it bee cōmited, that ſo it may leſſe diſcourage vsus, and abide ſhorter time with vsus.
But if they bee good, by this ruminating of them, wee diſcerne of their nature, and fitneſſe for our preſent vſe: and ſo approuing of them accordingly, are enabled to take the oportunitie to put them in practiſe, whiles hereby wee ſhut out contrary tentations, in that the heart thus dwels vponupon them, and ſo beeing faithfull in a little, wee ſtirre vp the ſpirit to aſſiſt vsus in the execution of them.
And if by violence of tentation, wee may happily bee preuented of putting thē in practiſe, yet herby we know they are ſanctified, becauſe they are not now ſodaine motions which may bee in the wicked, but deliberate and ſetled purpoſes to doe the will of God, and ſo ſhall bee accepted in ſtead of the deede.
Thus may our Thoughts euidence the truth of our conuerſion.
Tryall of Encreaſe.
And ſo hereby wee hauehave a notable Tryall of our growth & encreaſe in grace: For as our heartes are leſſe peſtered with worldly and carnail Thoughtes, as they are more repleniſhed with heauenly meditations, ſo hauehave wee gotten a greater hand ouer corruption; ſo hauehave we a more plentifull encreaſe of the grace of God:
2 As good Meditations and Thoughts doe more abide with vsus, and are more affected and delighted of vsus, are more powerfull to enable vsus to holy actions, ſo doth the grace of God encreaſe in vsus.
3 And on the contrary, the more we are ſenſible of euill Thoughts, the more they are irkeſome and grieuous vntounto vsus: the ſooner wee can reiect them, and turn them to contrary motions: And yet are made more warie and wate…f…ll by them, to auoyde outwarde occaſions, and baites to ſin: ſo the more hath the death of Chriſt preuayled in vsus, to the crucifying of the olde man, the more hereby wee drawe neere to the life of glorie.
A third Rule of Triall, by this doctrine of thoughts is in reſpect of the Part vnregenerate, & ſo of ſuch effects as proceede from the ſame.
As firſt, Faylings in we doing, occaſions theſe Tentations, that it is not in truth, that God who is perfect, and hates iniquitie, will not accept it.
For the conqueſt wherof this Doctrine of thoughts yeeldes gracious ſupplie.
As that 1. ſeeing the truth of well doing, is to be meaſured by the purpoſe of the heart intending it, and not by the act thereof, which may bee hindered by many occaſions:
And indeede it is not needefull that it ſhould bee ſo perfect, as to be without blemiſh: for then we ſhould not neede a Sauiour, wee ſhould hauehave our heauen in this life, wee had no intereſt in the merite of Chriſt: therfore ſeeing the Lord loueth truth in the inward ma…, & accepteth the willing mind, aboue what wee can doe, as requiring no more then hee giues, and ſhewing his power in our weakeneſſe, that hee may hauehave the onelyonly glory of all his mercies: it followeth neceſſarily that there may bee truth in what wee doe, though there bee not perfection: and this is an euidence of the truth thereof, becauſe our heartes doe endeauour and approue the ſame, as beeing purified by Faith in Ieſus Chriſt, in whom wee truely and vprightly deſire to pleaſe our God in all things.
2 And if there bee truth in what wee doe, our hearts bearing vsus witneſſe of our vnperfect endeauour: wee neede not feare the acceptance thereof, ſeeing as the Lord accepts vsus aboue the worth of what wee doe, or can doe in the merite of his Sonne: ſo in him, he accepts the willing minde, not imputing outward faylings vntounto vsus.
This Doctrine of our thoughts is a ſound Tryall of our ſinceritie euen in our decayes, in ſuch meaſure of grace, or preſent power of it, which formerly we hauehave enioyed: For though the Saints may leaue their firſt louelove & decay in ſome meaſure or vſe of grace, which formerly they hauehave had: yet if their thoughts acknowledge and approue of ſuch a former meaſure to bee better then what they now find.
2 And withall iudge them in their preſent decayes, and leade them to the meanes whereby they may recouer, and giuegive them not ouer, till they hauehave wrought a denyall in themſelues, that they may bee ſound in Chriſt. This is a ſounde euidence, that their decaies are not deſperate, nay this is a comforfortable token that they ſhall recouer againe.
3 This alſo proues a liuely triall of an other effect of the vnregenerat part, namely, falling into groſſe euils: For though the Saints hauehave and may fall into many groſſe euills: yet if our thoughts hauehave riſen and ſtrouen againſt the Motion of them, ſo that vnwillingly we hauehave beene drawne thereto, and in the committing of them doe gaine-ſay and diſlike of them.
Eſpecially, when they are committed, doe ſmite vsus for them, and giuegive not ouer till the heart bee broken with godly ſorrow; and ſo bring foorth ſpeedy and vnfained repentance: This is a plaine euidence of the vprightnes of the heart; This is a te…timony of our conqueſt of them.
Yea though the Saints ſhould fall againe and again into the ſame ſinnes, as Abraham and Sarah did, though they ſhould fall f… one groſſe ſinne into another, through the deceitfulneſſe of ſinne, and violence oftentation, as Dauid did, and ſo make a foule bread▪ euen into the ſynceritie of their hearts: yet herein alſo may they hauehave ſome tryall of their ſinceritie by the power of their thoughts. As that they are more ſenſible of ſinne, the more they are deceiued by it. 2 They are more humbled for it, and teſtifie greater hatred and deteſtation of the fame. 3▪ And are more tender & compaſſionate in iudging of others. 4 Yea more wiſe to auoyd the occaſions therof. 5 And more profitable in teaching & forewarning others to do the like. Pſa. 51.6. More weaned from the louelove of the world, & more deſirous of, prepared to their diſſolution.
Laſtly, becauſe often falling into the ſame ſinnes againſt light of conſcience and experience of Gods grace in preuenting or maſtering the ſame, prooues an occaſion to offer violence euen to the pureſt thoughts, and holyeſt purpoſes, and ſo to chalenge the ſincerity of the heart, and thereby proues a meanes of wounding the conſcience, and affecting, yea ſwallowing vp the ſame with intollerable griefes and horrors, yea with helliſh and deſperate pangs, whereby our eſtate in ſincerity is ſpecially queſtioned, becauſe there appeares no hope of recouery, in that hereby there will follow a refuſall of meanes which may recouer, or a peruerting of them to our deeper plunging in this horrible pit of deſpayre: Yet herein alſo may wee raiſe vp vntounto our ſelues many euidences of our ſinceritie, euen by the holy temper and ſwaying of our thoughts. And that firſt by returning our thoughts to what experience wee hauehave formerly had of the goodneſſe and faithfulneſſe of our God, refreſhing vsus with ſound peace of heart, and ioy in the holy Ghoſt Whereby as we may make this collection, that ſeeing the graces of God are without repentance, therefore hee that hath loued vsus once will louelove vsus to the end Ioh. 13. So hereby may we gather ſound aſſurance for our vpholding in tentation, and recouery out of the ſame.
A 2. vſe of our thoughts in theſe tentations of deſpayre, is, that we think not ſo much vponupon the extremitie of the tentation, as vponupon the power of God and his promiſe, vppon his word and pledges that he hath giuen vsus for recouery out of the ſame: and this ſhall alſo gratiouſly ſuſtain vsus in the preſent brunt, and faſten vsus vponupon the Lord for aſſurance of his louelove.
A third vſe of our thoghts for tryall in this day of tentation, is, to conſider that as the Lord doth not eſteeme vsus as we are in tentation, but as he hath accepted vsus in his Sonne more then conquerors, ſo we ſhould not thinke and meaſure our ſelues by tentation, but by our interreſt in Chriſt.
4 Eſpecialiy, ſeeing our moſt… vile and fearefull thoughts in theſe caſes are Sathans iniections and ten ations, not our owne purpoſes and deſires; as appeareth both by our greeuing and complaining of them, by our diſclaim…ng of them, when wee come to our ſelues▪ hauehave we not by this doctrine of thoughts this gracious euidence, that though Sathan ſeeke to aggrauate our affliction and preſſe vsus downe therein by accuſing vsus of theſe thoghts as if wee now were vtterly paſt hope, &c. yet in that they are not ours, they ſhall not be imputed vntounto vsus, but rather prouoke the Lord by ſuch blaſphemies, to bee auenged of Sathan, who diſhonoureth his name, and abuſeth his workemanſhip by ſuch odious contumelies, and ſo thereby to deliuer vsus out of his hands.
The laſt vſe of this Treatiſe is for comfort, and that many wayes.
1 To thoſe which are not yet called, that they may hope for their calling in due time, and haſten the ſame.
Not that there is in any naturally any true hope of thei… calling, or any meanes to further the ſame, but that the powerfull and wiſe Lord for his glory, turnes thoſe things about which in them ſelues hinder the ſame, to be meanes notwithſtanding to hope for and haſten their calling.
As firſt this doctrine of thoughts diſcouering hereby our vtter inability to grace, prooues a gratious meanes to caſt vsus wholy out of ourſelues, and ſo to prouoke vsus to faint for the true remedie.
And the rather, becauſe if once the Lord awaken the conſcience by the Law, and ſo diſcouer what heretofore we were ignorant of, namely, not onelyonly that luſt is euill, but that euē our very thoghts without conſent deſerue eternall damnation: as this to the naturall man proues a means of further rebellion, becauſe the wiſedome of the fleſh is enmitie againſt God and cannot bee ſubiect to him. Rom. 8.7. So hereby our thoghts become more outragious and vnreaſonable, ſetting the whole man on fire with the rage thereof, and ſo depriuing him of all reſt and carnall peace. Yea for the cōfoūding all conceit of perfect happineſſe in himſelfe, that hereby hee muſt neceſſarily bee conſtrayned to ſeeke for peace elſe where. And doth not the law now prooue a Schoolemaſter to ſend him vntounto Chriſt, that ſo by faith in the Son of God, he may finde peace to his ſoule. Gal. 3 27. Rom. 5.1.
In our Regenerate Eſtate they alſo ſerue for comfort, and that many wayes.
Firſt, in regard of our Imperfections and faylings, in holy duties: As firſt, approuing hereby vntounto vsus the truth of our Eſtate in grace by this imperfection of our Sanctification, and ſo comforting of vsus, that the Lord which hath begunne the worke, will perfect it: and in the meane time will accept what he giues, and magnifie his power in our weakneſſe, that hee may hauehave the glory, 2 Cor. 12.8.9. Mal. 1.6. Phil. 3.12.13. And ſo renuing vsus hereby dayly in the merite of his ſonne, that ſtil we may be found in him, not hauing our own righteouſneſſe, that in him we may daily bring forth more fruit, Iohn. 15.3. and ſo through his power be kept vntounto ſaluatiō & by the alſufficiency of his ſacrifice be dayly preſented blameleſſe before God, and ſo enabled to attaine perfection.
3 And ſeeing no other thing befals vsus herein, but what hath happened to the moſt holy & beloued ſons of God by adoption: as this may comfort, that ſeeing they hauehave attayned, and yet without vsus ſhall not bee perfected, therefore wee alſo ſhall in due time reape if we faint not. If our caſe were ſingular from them, wee might deſpayre, but hauing now with them the ſame common way of imperfection, wee ſhall alſo with them attaine vntounto perfection.
4 If wee conſider that it is not ſo much the outward worke, as the purpoſe and truth of heart which God reſpects, therefore if there be a willing minde, though it bee in weakeneſſe, we hauehave a certaine promiſe, that God will not quench the ſmoking Flaxe, that is, if it be but a mite, hee will accept it.
2 In regard of our relapſes and decayes from former meaſure of Grace, wee may alſo raiſe much comfort by the carriage of our thoughs, and obſeruation, how they ſtand affected in ſuch caſes: As that,
2 Though wee hauehave left our firſt louelove, yet wee can conſider from whence wee are fallen, Reuel. 2.4. for this will bee a means to recouer vsus againe: I hauehave conſidered my wayes, ſayth Dauid, and turned my feete vntounto thy Teſtimonies. Pſal. 119.58. & Pſal. 19.12. Who knowes the errors of his youth, Lord clenſe mee from my ſecret faults.
2 Though wee are much decayed, yet by the compariſon of our former ſtate with our preſent decay, wee can iudge our ſelues for our failing. 1. By acknowledgeing our former eſtate to bee better then now. Hoſ. 27.8. 2. by conſidering the ſequell of our preſent eſtate, if the Lord ſhould now leaue vsus to our ſelues: wee gaine hope in the Lord, that yet hee ſuſtaines vsus, that ſeeing wee might hauehave loſt all, if hee had left vsus wholy to our ſelues; therefore in that ſomwhat remaines, though it bee readie to die, yet there is time to ſtrengthen it, and ſo to recouer againe: there is ſome holde in God that hee can rayſe vsus vp againe. Eſpecialy, ſeing our thoghts doe not onelyonly diſlike of this decay, but beeing quickned by faith, lay holde of eternall life, and can ſee beyond all our preſent decayes: are they not thereby a gracious euidence, that we ſhall recouer againe? Doth not their reſtleſſe and inceſſant groaning vnderunder the burden, prouoke the Lord to caſe vsus of it, and ſo to returne againe in mercy for our refreſhing, and recouery? Lament. 3.22.23.24.
3 In …elapſes and falls, into grieuous ſinnes, wee may alſo reape ſound comfort from the conſideration of our Thoughts.
1 That as our maine intent is to ſerue our God, our purpoſes wholy tende that way▪ ſo, if we bee ouertaken with ſuch euils, it is contrarie to our entent, wee were trauelling the contrary way but Sathan hath drawn v…ut of our …ourſe.
2 That though wee are ſtarted aſide, and happily taken a fall by our ſecuritie, or ventrouſneſſe; yet we ſee where wee are, and ſo find our ſelues to bee out of the way,
3 And ſo hereupon we reſolue to get vp ſpeedily into the way againe: Here is no ſtaying for vsus, wee hauehave ſomewhat elſe to doe, our iourney is ſet, and onwarde wee muſt.
4 And therfore the more wee hauehave been caſt behind; the more wee muſt now haſten on, wee muſt labour more earneſtly, that ſo wee may come in the appointed time to our iourneyes end.
And that we may haſten, It ſtandes now vponupon v… to caſt away eueryevery thing that preſſeth downe beeing ſpacing in our liberty, and auoyding the occaſions of ſinne, and girding vp the loynes of our mindes, with reſolution in what wee doe, & ſobrietie in iudging therof, with watchfulneſſe to preuent after claps, and feare to bee enſnared, putting on the girdle of louelove, which is the band of perfection, and hauing our feet ſhodde with the preparation of the Goſpell, that ſo wee may bee readie to encounter all oppoſitions: and hauing the ſhield of faith alwayes in a readineſſe, to beate backe all the fierie darts of the Diuell; being more earneſt in our ſupplications to our God for his continuall aſſiſtance, &c. wayting with patience the recompence of the reward, and yet groaning to be deliuered from this body of death: theſe thoughts accompanying the Saints in their greateſt fals, how can proue but very comfortable vntounto them.
4 In our moſt deſperate deſertions and ſounding of minde in regard thereof, & all ſuch tentations of Sathan as may ariſe thereupon.
As firſt, that theſe thoghts and effects thereof ariſe rather from the diſtemper of the diſeaſe, or from the mind peruerted and abuſed with falſe light, or rather obſcured and blinded, that it cannot make vſe of the true light: and therefore may bee reiected of vsus as baſtards and changelings, and ſo we ſhall not be lyable to them.
And yet they may ſerue gratiouſly, when wee come to diſcerne rightly of them, both to aduance the mercy and power of God, in preſeruing vsus from ſuch effects, which our thoughts portend and alſo to humble vsus more deepely in the ſenſe of our vileneſſe, that are ſubiect to bee abuſed and diſtracted thereby.
A ſecond comfort herein is,
That though Sathan may abuſe our hearts by caſting in ſtrange and fearefull tentations, and ſo prouoke vsus to conceiue that which indeed is not in our hearts: yet the heart of man is onelyonly knowne to God, and ſo there may bee ſome truth of grace in it, which Sathan cannot diſcerne, which may ſtay vsus from yeelding to his tentations, & giuegive vsus power & ſtrength to recouer … reſiſt the ſame, yea we through the light of the Spirit may know that in vsus which Satan cannot diſcerne, and ſo may truſt our owne hearts aboue Sathan, may reiect all his tentations and deluſions of our hearts with this, that our hearts approue not therof, that they ſpeake better things vntounto vsus, that they contradict and repell Satans ſuggeſtions. And ſo though we bee caſt into any ſuch extremities whereby wee may bee depriued of the vſe of the outward mā, of ſpeech and other meanes of Gods worſhip, yet here is our comfort, that we may thinke and meditate on God and his goodneſſe, by our thoughts we may hauehave moſt free communion with our God whē we are reſtrained from all fellowſhip with man.
5 This a doctrine of our thought yeeldes an excellent comfort of our hope and intereſt in the happineſſe of a better life, and freedome frō the bondage and preſſure of them.
1 In that they beeing ſo inſatiable and in a manner infinite, that no earthly thing can giuegive that content vntounto them but ſhall ſtill they are hungring after better things: therefore ſeeing the Lord hath made eueryevery thing to his end, which is the ſatisfaction thereof, though it bee a ſpeciall part of the wickeds torments of hell, that their reſtleſſe hearts ſhall neuer be ſatisfied, their ſhall remaine in them an endleſſe deſire of ſinne, though the meanes be denyed; yet the Lord will fulfill the deſire of them that feare him: what is wanting for the preſent ſhall in due time be ſupplyed. Which ſeeing it cannot be in this life, in regard of the clogge and meaſure of corruptiō, as not being capable thereof & ſo hindering the ſ…me, therfore it ſhall bee accompliſhed in the life to come, therefore do wee ſigh and groane to bee deliue…ed from this body of corruption, and to be cloathed vponupon with glory, and immortalitie that ſo we may be with our God, who now while wee are in the body are abſent from him: that ſo wee may enioy for euer his glorious preſence, and ſo that fullnes of ioy which is at his right hand for euermore. Pſa. 16.2. Cor. 5.2.3. And ſhall not the Lord aboue all others deſires accompliſh this, which is the ground and conſummation, of all the reſt. And is not this a gratious euidence of our intereſt in eternall g…ory, of our haſtning thereunto and full enioying of the ſame. Rom. 7.24. ſeeing the Lord which hath begunne the worke in vsus, will perfect it for his glory, that where he is we may be alſo, that we may for euer be with the Lord. Phil. 1.6. 1. Theſſ. 4.18.19.