The Sacred Mystery of the Government of the Thoughts, Chapter 6
CHAP. VI, Of diuers Markes and Rules to diſcern holy Thoughts by. And how to difference them from all deceitfull and carnall thoughts.
FIrſt is, in regard of their Nature, Forme, and maner of working, as ordinarily following the temper and conſtitution of the heart wherein they wee moulded. As in the wicked, good motions and Thoughts as they are rare, ſo are they ſudden and eaſily vaniſhing. But in the godly they are frequent and aduiſed, conſtant and effectuall.
Secondly, they differ in regard of the Obuct. The Thoughts of Gods child are vponupon that one thing which is neceſſarie, ſubordinating all other thoughts thereunto. But the thoughts of the hypocrite, though they may roue now and then after heauen, yet their maine obiect is temporall happineſſe, and ſuch things as may further therevnto, and ſo ſubiects all conceit of heauen to the happineſſe of the earth.
Thirdly, They differ, in regard of the Order and Gouernement of them. The Hypocrite eſteeming them as Thoughts, and ſo Free, rather as dreames, & imaginations, then any matter to bee heeded; ſo paſſeth the mouer without obſeruation▪ without imployment, &c.
But the Godly, labours to make his heart a gracious receptacle of holieſt thoughts, and ſo ſets a watch ouer his hart, to preuent euil thoughts, couenants with his ſoule to entertain the good. Among the good, makes choyce of the moſt neceſſarie, ſubordinates all other hereunto, ſets bounds to thoſe millions of imaginations, that dayly ariſe: and erects an holy Regiment among them, Confining thē wiſely to a reuerent & ſetled meditation vponupon Gods word and workes; to a care of conſcionable managing the Affaires of his Calling; to a deſire, how to benefite the Church of God abroade, or any particular brother … very ſparingly, and warily, not without many cautions, and exceptions, letting them out to honest recreations.
Fourthly, they differ in reſpect of their meaſure and extent: and ſo there are ſome thoughts peculiar to the Elect, with which the State of vnregeneration is vtterly vnacquainted.
As firſt, Thoughts full of feare and aſtoniſhment, all of hell and horror, which firſt riſe out of the heart, when it is firſt ſtriken with the ſenſe of Gods wrath, at the ſight of his ſinnes. Theſe are ſcortched in many with the verie flames of hell, in their firſt conuerſion, and they doe euen fret and conſume the verie marrow out of the bones, and turne the beſt moyſture of them, into the drought of ſommer: and yet (which is not peculiar to the wicked, which hauehave ſome ſuch terrors from the feare of vengeance) hauehave their iſſue in moſt vnſpeakeable comforts
And theſe are a ſecond ſort of Thoughts proper to the Godly, compoſed all of pure comfort, ioy, heauen, immortalitie: beeing the ſweet and louely iſſues of the Spirit of Adoption, ſpeaking peace vntounto the poore ſoule, in the teſtimonie of the pardon of ſinne.
Hence proceeds another troope of ſpirituall and vnutterable Thoughts: after the new birth is confirmed & grown vp to ſome good ſtature: becauſe now it is to encounter, either with the fained ioyes of the world, or with the bitter ſto…mes of troubles, and perſecutions: therefore it pleaſeth the Lord to preuent and arme it with ſome ſuch heauenly draughts of that immortal pleaſure, that ſo it may both deſpiſe the bitter ſweetes of the world, and wade thorow more cheerefully the momentany troubles of this life.
1. And theſe vſually may be diſcerned by their fit ſeaſons: eyther, after ſome zealous heate, and feeling feruencie in prayer.
2. Or, ſome gracious & profitable ſanctifying of the Sabaoths.
3. Or vponupon ſome ſpeciall and ſet humiliation, performed for ſome ſpeciall ſinne, or generall calamitie, imminent, or lying vponupon the Chu…ch.
4. Or, vponupon ſome ſtrange imputation of the fierie and malicious tongues of the wicked, when the innocent heart retyring into it ſe…f, & examining it inward euidence, finds no cauſe of ſuch falſe and cruell imputation, but defence of Gods truth and profeſſion of holineſſe.
5 Or, when the malice of the wicked, hath ſo farre prouoked, as to compaſſe and encloſe the poore ſoule, that it ſees no way to eſcape: but is readie to be ſwallowed vp and vtterly rooted out: then as a comfortable teſtimonie of deliuerance: it pleaſeth the Lord vſually to ſhine vntounto it, with ſome ſuch beames of heauenly ioy, that ſo it may not faynt vnderunder the burthen, that it may be more then conquerour in it.
6. Oft times, it pleaſeth God to accompany the conſcionable receiuing of the Sacrament, with theſe rauiſhing ioyes, that ſo the heart may be taken vp, from poring on the outward Elements, to ſolace it ſelfe in that heauenly Feaſt of Chriſts all-ſufficient merits.
7. Specially, if it pleaſe the Lord to call out any of his Saints to witneſſe to his truth, and to lay downe their liues for the teſtimony of Ieſus: vſually here, this Ioy appeares: both in their profeſſion of it before men; with that boldneſſe alacritie as they vſually hauehave bin eſteemed out of their wits: in patient enduring their taunts, &c. as alſo eſpecially in ſealing vp the truth with their blood, as the caſe of many Martyrs hauehave made it euident.
Vſually, after an heauie ſtorme of inward trouble, and vexation of Conſc…ence, it pleaſeth the Lord to returne with the Ioy of his countenance, and ſo refreſh the heart with Ioy vnſpeakeable, and glorious. 1. Pet. 1.8.
A fifth difference of the good Thoughts of the Hypocrite and ſincere Christian is in regard of the ſeaſonableneſſe of them.
The ſincere heart as it hath it Thoughts fixed on the beſt Obiect: Namely, the glorie of God, and it owne ſaluation; and ſuch meanes as may further the ſame; ſo doth it wiſely entertaine ſuch occaſions as either way fall out, to further it enoying of it deſired end: And to this purpoſe, are the holy Thoughts ſuited, and ſorted accordingly.
If the Lord turne away his face, the thoughts of griefe & aſtoniſhment, if he ſmile and returne, in libertie, and cōpaſſion: then our thoughts are ſtriuing to bee thankefull vntounto our God: As it fares well or ill with ſpirituall occurrents, either in particular to our ſelues, or in generall to the Church of God: ſo are the thoughts of feeling mē bers ſorted anſwerably. Eſpecially ſeeing the Lord hath offered one Occaſion aboue all the reſt, to try the right ſwaying and pitch of our Thoughts. Namely, his holy Sabboath: therefore this will proue a maine triall of the Sincerity of our thoughts …hat wee can prepare them to entertaine the ſpirituall Occaſions thereof: Fixe thē conſtan…ly & ſeparate them thereupon, and retaine in them a longing & hungring after the next S…baoth approaching, as if yet we had not our fill of thoſe heauenly dainties, as if wee would redeeme the time, and ſtore vp againſt the day of reckoning: And thus ought it to be with the children of God, thus in ſome meaſure it falls out. But it is otherwiſe with the hypocrites Howſoeuer diuerſitie of earthly occaſions may diſtract and alter his thoughts, yet is this onelyonly in regard of the croſſing of his temporall happineſſe, not in that h…e & it future happineſſe is intended hereby. Let Prophaneſſe be countenanced, or ſincerity cheriſhed, he takes no thought, ſo he may ſleepe in a whole skinne, and keepe entire his worldly comforts: this is that which giues life to his thoughts; if this doe fayle, his thoughts are heavy, dumpiſh and deſperate. Well may hee conforme and confort with the times in his outward geſtures, wordes and actions: but ordinarily his thoughts admit no change, ſaue onelyonly ſo farre as his priuate temporall felicitie is endangered by publique iudgements, or enlarged by ſhowres of mercy, and bleſſings from heau…n.
5 A ſixt …fference betweene the Thoughts of the ſincere hearts, and formall hypocrite appeares by his skill and dexteritie in ruling, by that holy wiſedome, and Godly iealouſie, in watching ouer them.
1 Wee may obſerue euen in the vnſanctified hart ſome watching ouer wordes and actions, becauſe theſe are obuious to the World, and reſpect credite; but for Inward thoughts theſe are neglected vponupon pretence of their Liberty, or in regard of the difficulty and impoſſibility of ordering them; being ſo diuers, ſuddaine, innumerable, &c.
2 If any regard bee had herein, it is onelyonly of ſuch, as tend to prouoke to ſome monſtruous ſinnes, eyther abhorrent ro Nature, as not being accuſtomed thereto, or tending to ſome diſgrace, and danger in the World, or ſome great horrour of conſcience.
3 Yea happely vponupon Experience, in regard of preſent imployments, he may gaine ſome maſterie ouer thoughts of heauineſſe, or melācholy, ouer thoghts of rage, reuenge, & ſo to maintaine the credite of his ciuill honesty, to proſecute his preſent occaſions more chearefully, and ſo enioy more ſecurely his Idoll of worldly happineſſe: but for a Generall and Speciall Watch ouer all his thoughts: ſuch as hinder and interrupt ſpirituall duties, ſuch as prouoke to the enioying of his beloued ſin: ſuch as tend to an inward familiarity with God; theſe things as he makes no conſcience of, or deſires to bee ſoothed in: ſo for the Thoughts that concerne ech particular, hee eaſily giues liberty to himſelfe; Eyther reſting in the outward Worke, and forme of holy duties, & neuer regarding, or beeing troubled with ſuch inward thoughts, as doe tend to make him ſpirituall therein: or labouring to ſmother & dead ſuch thoug…, as any way croſſe his darling ſinne: or not at all being acquainted with any inward familiarity with God in meditation, priuate prayer; &c. hee eſteemes all ſuch thoughts no better then Tentations that moue and call vponupon him thereunto.
4 And if ſo bee, that he bee touched with troubled thoughts, tending to bring him to Repentance: theſe alſo hee eſteemes as fittes of Melancholy, tending to diſquiet his carnall peace, and ſo reiects them as tentations. Thus is it with a naughtie heart in the ordering of his Thoughts for Heauenly things.
5 OnelyOnly for ſuch worldly occaſion … as tend to the managing and enioying of preſent happineſſe, as his thoughts are vſually, and indeed onelyonly hereupon: ſo hath hee here ſo… wiſedom to order and diſpoſe of them, to their ſeuerall occaſions, not that he may repreſſe & ſubdue the inſatiableneſſe of them, but rather that by his politicke diſpoſing of them to their ſeuerall occaſions, he may better enlarge them with more contentment and profit, for the more free enioying of earthly happineſſe.
6 And ſo though hee ſhould generally ſuppreſſe and ſmother all ſubordinate Thoughts, tending any way to the ſatisfying… of the Fleſh, yet herein is his deceit, that hee intends onelyonly the curbing of ſome preſent: for the enioying of the maine Idoll of pleaſure, or profite which hee aymes at, that his thoughts being now reſtrained in a leſſer euill, hee may hauehave more liberty to proſecute his darling ſin: and ſo when he hath attayned his deſire, then the former watch is diſcharged, ſeuen worſe Spirits enter in, Liberty is now graunted to all looſeneſſe, and euilneſſe of Thoughts.
7 Or if hee bee diſappointed of his hope, and croſſed in his maine deſire: yet here is his comfort, to enlarge his Thoughts therein, to pleaſe himſelfe thereby, that his mind was as good though hee cannot enioy it: Hee is rich in thought, though hee cannot bee otherwiſe: It doth him good that he can ſtill thinke thereon: This giues him hope, that yet hee ſhall preuaile, or this will pleaſe him, that hee can euen thinke enuiouſly and diſdainefully of others, that hauehave attayned what hee hath miſſed.
8 May we not obſerue it ordinary with wicked men, that though they are out of date concerning the act of ſome euill: yet in regard of the inſatiable deſire of their hearts, it is a maine comfort to thinke of pleaſures paſt, and ſo to retaine in the mind a ſpeculatiue Idea of them, and thereby to renew a ſpirituall practiſe euen of former ſinnes.
9 Thus it fareth with the wicked in the ordering of their Thoughts. Generally wee ſhall finde this, That their maine practiſe is to curbe and extinguiſh by all meanes, all good and holy Thoughts: But to giuegive rhe bridle by all occaſions to vaine and wicked imaginations.
As for the Regenerate, It is otherwiſe with him: As his hart is ſetled vponupon God, and the things of a better life, ſo are all his thoughtes intended and purpoſed thereunto.
And hee vſeth all holy meanes to nouriſh theſe holy Thoughts, by Prayer, Meditation, Hearing and Reading the Word.
And hee auoydeth carefully all meanes which may interrupt or diuert the ſame as idleneſſe, ill Company, wicked obiects, wandering of his ſenſes, diſcontent.
4 If euill thoughts are raiſed vp by Natures corruption, or Sathans iniection, or occaſioned from without by worldly obiects: herein appeares the wiſedome of a good heart: Firſt not to giuegive way vntounto them: Hee ſuffers not his hart to runne after his eye, no not ſo much as to be delighted with it, to bee enſnared with the pleaſure thereof: but by all means ſeekes to ſtifle the thought at the firſt riſing, If it bee blaſphemous and terrible hee reaſons not with it, but reiects and abandons it, with all deteſtation and horror: by prayer, repentance & humiliation, repelling the ſame. If it be good, & yet not ſeaſonable, as interrupting in Prayer, meditation, hearing the Word: and he reiects it likewiſe ſpeedily, as a bratte of Sathans Angel-like brightneſſe: and ſo continues with feare and watchfulnes in his intended duty.
5 As for the ſinnes hee hath by Gods mercy conquered: as Sathan by renuing the thoughts thereof, ſeekes to reenter; ſo doth he wiſely turn theſe thoughts to preuent reentrie: adding withall, not ſo much the ſweetneſſe of the ſinne paſt, as the bitterneſſe thereof, what it hath coſt him already, what a ſcarre it hath left on him, what a good God hee hath found in deliuering him there from: and ſo turning the thoughts of entiſing to ſin, to the thoughts of Gods exceeding mercy, in pardoning the ſame, and giuing him grace to ſubdue ſo hideous a monſter, his heart is taken vp and nouriſhed with the louelove of Chriſt, and in him is ſtrengthned to reſiſt Tentation.
6 This is certaine, that the Thoughts reviuing former ſinne, breede in him more humilitie, more feare of him ſelfe, more watchfulneſſe ag…inſt new ſurpriſals, a dayly renouncing of himſelfe, and relying vponupon Chriſt, that ſo he may neyther bee tickled with new delights, nor affrighted with horrour of iudgement, at the gaſtly appearance of them
7. Eſpecially, whereas Sathan will now ſhrowde himſelf euen vnderunder our holyeſt purpoſes of humiliation; either by rayſing vp ſome tickling delight of the ſinne, which we labour by moſt earneſt and ſorrowful thoughts, to iudge in our ſelus, or elſe mingling with theſe thoughts of ſorrow, melancholy paſſions; to diſtract and diuert them from the true ende: Or elſe to eate out this floriſhing gourd of our moſt intentiue & hūbled thoughts, with ſome worme of ſpirituall pride, deſart, &c. had not the holy heart need to keepe a ſpeciall watch herein, doth it not wiſely ſuſpect it ſelfe, in regard of theſe dead flyes that are like to corrupt the moſt pretious oyntment, and to depriue it of the comfort of all ſound humiliation; though not enticing it againe vntounto the ſame ſinne, yet changing it hereby into a more grieuous and dangerous euill.
Another point of this heauenly wiſedome in watching ouer the Thoughts; ordinary to the elect, where in he exceeds the vnregenerate, is, a wiſe ſingling out, and encountring of them. As, wheras there is no child of God, but is ſubiect to one ſinne aboue another: therefore it is his eſpeciall care to curbe his thoughts concerning it: though hee neglect not any other, yet principally hee attends ſuch thoughts, as tend this way, &c.
And ſo, as it vſually falleth out, that, as he ſhal find himſelfe defectiue in one grace more then another: as his heart is enflmed with a louelove to al Gods commandements, and to ſuch graces as may further to the performance hereof; ſo eſpecially doth hee thinke vponupon moſt, what hee wants moſt: and ſo labours to enlarge and quicken his thoughts thereunto by prayer, repentance &c.
And hence proceedeth another branch of this heauenly wiſedome: that, wheras, it is then beſt to enlarge the mind in holy thoughts and meditation, when it is freeſt from hinderance, either abroade or at home: Therefore the holy heart taketh the fit oportunitie hereunto: Either deſiring a priuate and retired courſe, that ſo it may more freely ſolace it ſelfe with it God; and enlarge it thoughts on God and his goodneſſe: or elſe taking Occaſion of the night ſeaſon, when the body being at reſt, is free from interruption by outward obiects: thereby to contemplate more freely and conſtantly on the glory of the life to come, and all ſuch gracious means as may further thereunto. As for the Hypocrite it is otherwiſe with him: As of all things he cannot endure to be alone, for feare of Melancholy Bugbeares, &c. So, if he retire himſelfe, it is rather to plot for his deſire, or bleſſe himſelfe in his purchaſe: to flatter his heart in his imaginarie happineſſe. If now any good motion breake in, to draw him higher, he ſtartles as it had bene at a Bugbeare; and preſently breakes of to company, muſicke: ſo farre is hee from cheriſhing and entertaining the ſame.
Aboue all, he cannot endure, if it may be, to wake in the night alone: It is his wiſdome to drowne his head to bedward, that he may lie in his bed like a ſtone: If he awake, his next worke is to toſſe and tumble his body, that ſo the minde may not ſettle to any holy meditation: If he dreame of temporal good, it grieues him that he hath it not. If he dreame of eu…ll, it ſcares him to report of it, Once it is, that he ſeldome or neuer dreames of heauenly things, or if hee do, he accounts it as a dream and ſo it vaniſheth.
Eſpecially wee ſhall finde this proper to the Saints, to be wiſe in entertaining the motions of the Spirit: obſeruing the checkes of conſcience, and furniſhing the minde with holy meditations: Reioycing exceedingly in the now plentiful tender and gracious ſucceſſe thereof. And grieuing exceedingly, either at any contrary motions, or at the neglect & diſappointment of good motions: Hee knowes, that by neglecting ſuch, he may grieue the Spirit, & ſo grow to a quenching of the ſame, and thereby bee drawne to deſpight the ſpirit of Grace: if not directly & by profeſſion, yet indirectly and by an carnall oppoſition in ſlandering & perſecuting ſpirituall graces in Gods children. And therfore his wiſedome is, to reſiſt the beginnings of euill, and entertaine the firſt motions of good: that ſo hee may preuent the practiſe, and cuſtome of ſinne, and ſo hardneſſe of heart, prophaneneſſe and Apoſtaſie. That ſo being faithfull in a little, he may bee entruſted with greater mercies.
And ſo he is alſo carefull and prouident to gather & treaſure vp ſtore of good matter and heauenly buſineſſes for the continuall exerciſe of his minde; leſt that noble power of his ſoule, ſhould be taken vp with trifles and vanitie, ſeed vponupon the earth, or weare and waſte it ſelfe with barren & lumpiſh melancholy. To this end hee is conſcionable in redeeming of the Time, in walking faithfully in his calling, to auſpicate his worldly occaſions with ſpirituall exerciſes, & ſpiritual ends. And thus his life is a life of meditation, either vponupon his owne infirmities, & deceitfull heart, that ſo hee may preuent them, or bee humbled for them: Or vponupon the Maieſtie and Attributes of God, to eleuate and ſettle his minde from theſe baſe & corruptible things to that one thing which is neceſſary: Or vponupon that wonderfully myſtery of his redemption, to quicken & ſtrengththen his faith, and ſettle him againſt all oppoſitions; or vponupon the power of Grace, and ſweet trade and courſe of ſanctification: to prouoke him to thankefulneſſe and and encourage him to perfection: or vponupon the occaſiōs of his calling, the manifold caſes of conſcience, & perplexitie, that are incident thereunto, to weane him frō the louelove of the world, and prouoke him to a generall and intire holines: or vponupon his ſpirituall ſtate: how to preſerue firſt louelove, preuent rel…pſes, grow in grace; or, vponupon his own mortalitie & infirmities, the traines of Sathan, the terrors of hell, the ſuddennes of iudgement to preuent ſecuritie, and prouoke to a daily watchfulnes. This is the Treaſury that ſupplies an holy mind with continual profitable matter. What roome would there be for idle thoughts, if the mind were thus imploied, intending ſeriouſly now one, and then another, to preuent cuſtome, and loathing, not giuing ouer any particular without ſome ſpeciall vſes for the reformation of ſome ſpeciall hurt, or encreaſe of ſome ſpirituall good.
The laſt difference of Thoughts between the Regenerate and Hypocrite, is in regard of the iſſue of thē, Is this,
The beſt as they are not without corruption, ſo they are accompanyed with Thoughts ſutable thereunto. Either in regard of their owne, or others occaſions. Hence it is, that for ſinne, thoughts of excuſe, aſtoniſhment do enſue, for others of proſperity, thoughts of indignation, enuy, &c. Pſalm. 73.37.
So it is alſo with the wicked But. with this difference In theſe, the iſſue of ſorrow brings, deſpayre, or blockiſhneſſe, or carnall pleaſure. In the godly, Repentance, ſo peace and Ioy. In theſe, the Iſſue of Diſcontent and Indignation, is bloody Concluſions & Stratagēs, or cloſing with the world. Pſa. 73
But in the Godly they produce a wiſe entrance into the ſanctuary of the Lord, and thereby a quyeting and refreſhing of the heart in … iſſues of Gods proui… … ▪ And ſo a dayly refining and purging of the hearts from the dregs o… …orruption, and eleuat… …he ſame to more durable happineſſe. Pſal. 62.1.2.5.6.7.
And may wee not difference theſe good thoughts in the wicked and godly by their compaſſe and bounds: Yea certainely. As thus, The ordinarie good thoughts of the godly, are boūded within the compaſſe of their calling, not onelyonly as they are Chriſtians, but Ciuill too: but thoſe of the wicked are exorbitant, exceeding the true meaſure of both callings. More particularly.
2 The Thoughts of the Godly are bounded by the Word, but thoſe of the wicked by their own …aning, and ſuch falſe Rules of the World.
… …he Thoughts of the Godly, are within the cō paſſe of their owne ability, eyther in Nature or Grace, for the preſent: but thoſe of thc wicked, are either cō fined to Nature, or elſe they tend to the confining of grace: they do more ſometimes then they purpoſe inwardly, or would do, being drawn by outward reſpects againſt the maine purpoſe: and if they doe leſſe then they purpoſe, it is not becauſe they conſider theyr ſhortneſſe of practiſe aboue their purpoſe, what they ſhould and would doe, but becauſe they think what they doe inſufficient: They entend no more, they are afrayde to ouer doe, to bee preciſe or curious, as they call it: they cannot bee Saints, and therefore they purpoſe not to bee ſo, as meaſuring their purpoſe by their abilitie, and ſtinting their abilitie to their owne power, and not meaſuring it by the power of God.
Ʋſes of theſe Differences.
1 Hereby wee may bee able to diſcerne that Priuie Hypocriſie, which lurketh in our heartes, as now vnderſtanding the bent and current of our thoughts, and beeing wiſe to diſcerne the ſecret ſleights and deceitfulneſſe thereof.
2 Wee may alſo hereby both comfort our ſelues & others in all outward faylings, if wee can find ſuch a frame and ordering of our Thoughts and Affections, and to cleare our ſelues and others of hypocriſie.
3 This difference ſhall cauſe vsus to labour, an holy gouernement and watchfulneſſe ouer our hearts and ſecret thoughts, that ſo we may attaine to a conſtant practiſe … holineſſe, and thereby follow after perfection, and be prepared to glory.
4 By this wee ſhall diſcerne of all particular actions in Gods worſhip, and to hauehave comfort by the ſincerity thereof, of their acceptation with God.
Euill Thoughts, are either general, ſuch as proceed from the corruption of nature, principally, and ſo from ſuch occaſions outwardly that further the ſame.
Or elſe they are particular ſuch as wherewith ſome men are eſpecially moleſted, and theſe are,
1. Blaſphemous and Atheiſticall Thoughts.
2. Melancholicke and fearefull imaginations.
3. Vaine and wandring thoughts interrupting them in holy dueties, of which in their places: And firſt,