The Sacred Mystery of the Government of the Thoughts, Chapter 7

The Sacred Mystery of the Government of the Thoughts · Chapter 7

p. 101CHAP. VII. Of euill Thoughts in generall, What they are.

NAmely, the Immediate ſprouts and firſt bloſſoms of the corrupt hart, diuerted from God, and encited hereby to doe ſomewhat diſpleaſing his Maieſtie.

1. I ſay, they are the immediate and firſt ſprouts and bloſſomes. Becauſe the euill heart feeleth and expreſſeth it corruption, firſt by theſe euill thoughts▪ Theſe firſt bewray it auerſion from God, theſe are the firſt motions to diſpleaſe his Maieſtie.

p. 1022. I adde: That they proceede immediatly from a corrupt heart, as being a fit tree to bring forth ſuch bad fruit, as being able to yeeld no better. Shall wee looke for figs of thornes? In that it is wholly tainted with ſin; to proue that they are not …ee, proceeding from ſuch a …ountaine; that there is no abilitie in man to good▪ ſeeing the fountaine and firſt ſtreames are altogether defiled?

3. I adde, that they proceed from a heart diuerted from God: to prooue, both the corruption of the heart, whoſe ſinceritie conſiſts in conformitie with God, ſo that it no ſooners diuerts from him, but it loſeth p. 103it vertue. As alſo, thereby their further corruption; not onelyonly that they are euill, as being eſtrang…d from God, but that they are of themſelues like to continue ſo▪ as hauing no power to rectifie themſelues againe.

4 And thereupon it followes That theſe thoughts ariſing from the corrupt heart, become preſently ſtrong, and liuely to draw the heart to conſent, and ſo to action of euil: ſo impoſſible it is without grace to ſtay the current of them. Iam. 1.13.14.

p. 104Of euil Thoughts: The cauſes of them.

1 The Lord many times leaues vsus to be buffeted with euill thoughts, to preuent thereby ſecurity, and ſo to auoyde groſſe and ſcandalous ſinnes: as wee h…ue often temptations of vnbeliefe, to make vsus carefull of Apoſtaſie, and feare renoū cing of the faith.

2 Theſe ariſe eyther from our owne corrupt nature, not yet throughly purged, in regard of the inward poyſon thereof: or of ſome ſin vnrepented of, or of ſome ſinne which wee hauehave not laboured to reforme in others; or of ſecret ſinnes p. 105which wee may fall into: and are inclinable by former cuſtome, courſe of life, calling, and company, &c.

3 They proceed alſo from outward obiects of the World, as the luſts of the eye, and whatſoeuer working vponupon the ſenſes.

4 Or they proceed from Sathan, …media…ly, caſting in fearefull, and blaſphemous thoughts: or mediately ioyning with inward corruption, and outward obiects, or both: and ſo quickning, & enlarging, yea ſtrengthning thoſe inward euill thoughts, and multiplying vponupon them others more euill and deſperate.

p. 106And theſe are more eſpecially the Occaſions of them, in regard of our ſelues.

1 Eyther wee are not watchful ouer our hearts, do not guard and fence them: but let them runne after the eye and other ſe…ſes, and ſo through thoſe carnall windowes, occaſions are offered, and euill motions preſented.

2 Or wee are careleſſe and negligent in the meditation of good things, and not allotting ſet times therunto: not preparing our hearts to conferre familiarly with our God: and ſo wee p. 107are whipt to his duety, with euill thoughts.

3 Or wee are growne formall in the matter of religion, reſting in the faſhion and cuſtome thereof, ſuffering our hearts to runne after our couetouſneſſe, Ezech. 33.31.32. and ſo wee are iuſtly confounded in our formality, with variety of euill thoughts.

4 Or elſe wee take not notice of Original corruption, but rather meaſure our Eſtate by actual and outward ſinnes, and ſo wee are peſtered with euill Thoughts, eyther to conuince thereof, or to draw vsus to inwarde ſinceritie.

5 Or wee ſtand vponupon it, rather to doe thinges in the p. 108ſight of men, then in the preſence of the Almightie; and ſo wee are confounded with ſenſe of inward corruption.

6 Or wee hauehave neglected good and holy motions and thoughts, and therefore wee are giuen vp to be buffeted with euill Imaginations, and yet to ſet light by them.

Of the diuers kindes of euill Thoughts, and the occaſions of them.

Our Thoughts are different, eyther according to the infinite variety of obiects from without, occaſioning them.

p. 109Or from the inſatiable fountaine of corruption within, breaking out dayly to innumerable, and theſe different.

According eyther to complexions or callings, or Company or condition outward, or cuſtom and habite of life, &c.

Or from the vnquenchable malice of Sathan, eyther ſtirring vp naturall corruption, or forcing nature by iniecting of violent darts of venemous & blaſphemous thoughts

So that to determine of each diuerſitie were infinite and impoſsible: OnelyOnly my purpoſe is, to touch ſuch diuerſity of Thoughts, as are moſt dangerous and obuious p. 110to the Saints; that ſo we may learn to reſiſt and ſubdue the ſame.

And theſe are according eyther to thoſe three maine obiects, ordinary in the World: as the Luſt of the …ye, occaſioned from the eie, receyuing wanton, and alluring obiects to prouoke Luſt.

And 2. the Luſt of the Fleſh, deſiring and affecting riches and meanes for the furtherance of carnall pleaſures and delights.

And 3. The Pride of Life, honour and greatneſſe to countenance ſinne, to make it our happineſſe, to flatter vsus therein, becauſe we proſper, &c.

Or according to the p. 111two generall Conditions, which men in the World are ſubiect vntounto, namely Proſperitie and Aduerſitie: the one whereof is accompanied vſually with Blaſphemous and atheiſtical thoughts, The other with Melancholike and deſperate Thoughts.

Truely they agree all in this, that they are deceitfull to our ſelues and others.

Generall Rules concerning euill Thoughts, both for the diſcerning and ſuppreſſing of them.

1 That what ſin we are moſt accuſtomed to: the Thought thereof will bee ſure moſt to diſturbe vsus, and p. 112that in the morning at our firſt riſing, principally to preuent al good motions: to prouoke to continuance in ſinne.

2 That when wee are about to doe moſt good, we ſhall bee ſure to bee preuented or interrupted with vileſt thoughts.

3 That wee muſt at no hand giuegive way to euill Thoughts, nor to ſuffer them to dwell vponupon the heart, or vponupon any obiect, leſt they draw to conſent, and ſo to action of ſinne.

4 That in reiecting euill Thoughts, wee propound a contrary obiect, and ſo diuert the thought thereupon, and ſo wee ſhall graciouſly ſubdue the ſame.

p. 1135. That wee entertaine the very firſt motions to euill not without ſome horror and trembling; ſo ſhall we be gratiouſly preuented of the tickling of the fleſh; by theſe thoughts, and ſo conſent and action wiſely preuented.

6. That though euill Thoughts in themſelues, & to the wicked are ſinnes, euen without conſent: yet to the godly, through Gods mercies they are not imputed, ſo wee do not conſent, and approue of them. Rom. 7.15.16.17. &c.

7. That man iudgeth the heart and thoughts by the workes, but God iudgeth the workes by the heart: firſt hee accepts Caine and p. 114then his ſacrifice. And therefore aboue all, wee ſhould watch our Thoughts.

Preſeruatiues againſt euill Thoughts.

Some are extraordinary. As that it pleaſes God ofttimes, becauſe wee hauehave entertained thoughts of euill, and ſo are likely to fall to the Act of them, becauſe the committing hereof might be a reproach to his Name: To leaue vsus to bee touched in our Names by men, that ſo the euill report may preuent the euill deed, and preſerue the Name of God vntainted thereby.

Nay it fals out, that to heale inward luſts and ordinarie p. 115euill thoughts: it pleaſeth God oft times to leaue vsus to be buffeted by Sathan with horrible & feareful thoughts of blaſphemy, to awake vsus out of ſecurity, to call vsus to a deeper humiliation, and ſo to draw vsus neerer into Gods preſencc; to be more fam…liar with him, and ſo to repleniſh our mindes with more heauenly thoughts.

3. Yea oft times our beſt and holyeſt actions as they cannot bee without, ſo it pleaſeth God in his wiſedome that they ſhall be accompanyed with wandering thoughts vſually, ſomtimes with blaſphemous & ouerioyous iniections both to diſcouer our imperfection, and to humble vsus vnderunder p. 116his mightie hand, as alſo to prouoke vsus dayly to hunger after Chriſt, and ſo …n him to haſten to perfection, as hereby preuenting vsus of ſuch as are more dangerous, namely, thoughts of Pride, Merite, &c. which may rob God of his Glory, and ſo hinder our proceeding in grace.

Rules herein are,

That ſeeing ſecret things belong vntounto God: but that which is reuealed to vsus and our children: Therefore howſoeuer God in his infinite wiſedome may ſometimes worke extraordinarily as bringing light out of darkeneſſe, to reſerue the p. 117glory of his mercies entirely to himſelfe. Yet ſeeing we hauehave a ſure Rule and an ordinary way to walke by and in: we may ſo make vſe onelyonly of theſe extraordinary wayes of God, as to bee humbled thereby in giuing God the glory of his wonderfull wiſedome and mercy: not at any hand to preſume vponupon this experience to giuegive way vntounto Sathan or our owne proude heart, either to trie ſuch concluſions with God, as if becauſe the Lord in mercy turne about ſuch euils to our good therefore we may purpoſely do euill that good may come thereof, wee may giuegive way to our vaine thoughts, cheriſh blaſphemous imaginations, p. 118puffe vp our hearts with vnſeaſonable ioy: But rather herein walke wee by the cōmon Rule of ſetling our hearts in the preſence of God, purging them of all known euils by repentance, examining the by the word, and our intention in the preſent worke, confinining them to the action in hand, and being humbled in our beſt endeauours for the incurrence and interruption which ariſeth thereby. That ſo we may ſtil fetch our righteouſnes from our Maker, & procure the acceptation of our weldoing, through the merit of our Sauiours and ſo in him grow vp to perfection.

2. That we be more carefull p. 119to purge the fountaine of corruption, our euill and vnbeleeuing hearts; and ſo we ſhall bee leſſe poſtered with euill thoughts, or leſſe enſnared by the extraordinary incurrence of them.

Ordinary Preſeruatiues, and meanes to ſubdue them are theſe:

1 That we ſtore the heart continually with holy matter, and ſo ſhall there be no roome for idle Thoughts.

2 That wee make a couenant with our hearts, and keepe a continuall watch ouer them; examining them dayly, and trying them by the word: ſo ſhall not euill thoughts rooſt in them.

p. 1203 That wee make a couenant with our eyes, and other ſenſes; keeping them from carnall obiects, or not letting them dwell vponupon thē: & ſo may euill thoughts be graciouſly preuented.

4 To this ende, bee wee carefull of our company, auoyding the fellowſhip of the wicked: and ſo ſhall wee wiſely auoyde the occaſion of many euill Thoughts.

5 And auoyd we curioſitie and p…ying into hidden myſteries, and vnneceſſary ſpeculations, ſo ſhall wee auoyde blaſphemous and Atheiſticall Thoughts.

6 Aboue all take heed of Idleneſſe, beeing the fountaine and nourſe of all filthy and terrible Thoughts.

p. 1217 And labour we to ſet bounds to the minde in regard of it deſires, ſtriuing for contentment in our eſtates: ſo ſhall wee auoyde a world of couetous and ambitious thoughts, and ſuch as doe accompany the ſame, as thoughts of deceipt, murther, flattery, &c.

8 Be wee conſcionable and powerfull in holy dueties, watching ouer ſuch thoughts as do accompany vsus therein: eſpecially thoſe good thoughts that are foyſted into hinder the preſent intention of the mind: For the neglect hereof giues the Lord iuſt occaſion to leaue vsus to bee buffeted with all ſorts of euill thoughts: eſpecially ſuch as are terrible p. 122and impure.

9 And ſo be we carefull eſpecially of our ſelues, whē we are alone, that now eſpecially we let not our thoghts roue at randome, but confine them to ſome certaine bounds: Principally to think on the goodnes of God, to lay open our hearts before him, leſt terrors aſſault vsus, or mopiſhnes and drowſines dead the heart.

10 Eſpecially be we carefull to entertaine the good motions of Gods Spirit, to obey the checks of Conſcience, to make vſe of Gods wonderfull workes, both of merciemercy and iudgement, that are extraordinarily offered vntounto vsus, ſeaſoning our hearts with an holy meditation of p. 123them, ſo ſhall we graciouſly preuent euill thoughts.

11 Take we notice often of naturall corruption: In al pract…ſe of repentance fetch we our ſin from this fountaine. Pſalm. 51.3. and be we ſtill hewing and digging at this roote, and ſo ſhall wee bee leſſe troubled with euill Thoughts.

12 And labour we in holy duties to draw our ſelues into the preſence of God, to auoyd oſtentation, and reſpect of man: to do al things as in Gods preſence, and to his glory: ſo ſhal euil thoghts leſſe preuayle with vsus.

13 Remember wee, that wee muſt giuegive account for them, and ſo let vsus reckon with our ſelues for them in p. 124this life, that ſo we may not bee iudged for them in the life to come.

14 Aboue all be we carefull to watch ouer our Thoughts on the Sabaoth; becauſe that day aboue all other bindeth our Thoughts wholy to the good abearing: and this ſhall bee a meanes to order them the better when wee hauehave more liberty for the world.

15 And to this end labor wee to waſh and purge the Fountaine of our hearts in the blood of Chriſt, that ſo being purified by Faith in him, the ſtreames of our thoughts and affections may be clenſed and ſanctified.

16 And ſo, if any euill Thoughts ariſe vp in our p. 125hearts, let them not remain in vsus, but preſently make reſiſtance againſt them; by trembling thereat, and turning the heart to a contrary ſubiect, humbling our ſoules by ſpeedy repentance for the ſame; Ierem. 4.13.

Vſes in generall to be made of our euill Thoughts.

1 Hence wee may gather the immortality of the ſoule ſeeing our Thoughts are ſo infinite, various; &c.

2 As alſo that originall corruption of our Nature is hence euident, from which proceedeth this vanity and diſorderedneſſe of our Thoughts.

p. 1263 And ſo the Impoſſibility of nature to any good; ſeeing wee are not ſufficient ſo much as to thinke a good Thought, much leſſe to doe any thing acceptable vntounto God.

4 That if wee will ſuppreſſe ſinne, we muſt begin at the thoughts: ſee ng theſe are the ringleaders vntounto all miſchiefe. Ierem. 4.

5 The dayly occurrence of euill Thoughts, the inability to auoyde them, the continuall interruption of them in holy duties, is an excellent meanes to ſende vsus vntounto Chriſt, to caſt vsus out of our ſelues, and conuince all Naturall and Morall righteouſnes, which pleades liberty of Thoughts, giues p. 127way thereto.

6 Whereas it is ordinary with Sathan, in ſtead of reall Couenants to content himſelfe with ſecret and inward motions and paſſions of the mind, as hath beene obſerued in the Diſcouerie of the myſtery of Witchcraft: therefore ought wee eſpecially to watch ouer theſe euill Thoughts, not to giuegive way vntounto them, eſpecially if they proceed to deſires & ſetled wiſhes; ſeeing by this meanes wee may bee eaſily drawne to that ſecret couenant.

7 The Conſcience of euill Thoughts, is a gracious meanes to confound euen all meaſure of preſent grace inherēt, in regard of reſting p. 128therein, for iuſtification, or quantitie of Sanctification, and ſo to ſend vsus dayly vntounto Chriſt for the renuing of grace, to prouoke vsus to encre…ſe, and haſtening to perfection.

8 Whereas it is common to Sinners, for their further hardening therein & ſhutting out …f Repentance, to poſt ouer their ſinnes to Sathan and outward occaſions. This Doctrine of euil. Thoughts, is moſt auaileable to preuent the ſame: for did wee but throughly conſider and acknowledge, that though there were no Diuell to tempt, or any occaſion to allure, yet our own hearts were ſufficient both to ſtir p. 129vp the motion to euill, and by reflection thereof vponupon the hart, to draw to conſent, and ſo to action, we ſhould bee brought to lay all the fault vponupon our ſelues; and ſo by the iudging of our ſelues to bee ſent vntounto Chriſt for pardon thereof, for grace to reforme and change our courſes.

9 The conſideration of the euill of … hearts and Thoughts, … notable euidence, that wee know the Law of God, and are conuinced thereby, and ſo a gracious preparatiue to receiue Chriſt.

p. 130Differences betweene euill thoughts in the Godly and wicked.

1 They differ in their iudgment: As that the wicked thinke euill thoughts free, and good Thoughts naturall; they meane well, this they hauehave by nature, though they cannot …oe as others. And if they thinke ill, they cannot doe otherwiſe, they muſt be borne withall, they doe no body any hurt, &c.

But the godly eſteeme euill thoughtes naturall, and good thoughtes free: If they thinke euill, this they are ſure of, nature yeeldes no better milke: but p. 131if they thinke well, this is a free gift of God. It argues a heart ſet at liberty by the mercy of God.

2 The godly eſteeme euill thoughts as naturall, ſo damnable: are more troubled with them then outward euils, as beeing the fountaine and occaſions of all ſinne. They differ in their entertainement, as with the wicked, they are eyther made no reckoning of, becauſe ſo ordinary. As they ſuite with the beloued ſin: ſo they are more welcome, and fedde on, as the chiefe refreſhing of the mind: that though it cannot doe ill, yet herein it prides it ſelfe, that it can thinke thereof: that it can wiſh oportunitie p. 132and ability thereunto; as wee ſee in wicked old folks, in beggers, they can thinke euill, though they dare not doe it. It doeth them good to thinke of it, though now they are paſt date, &c, But in the Godly it is otherwiſe: An euill thought ariſeth not in the heart, but the heart preſently riſeth againſt it, as againſt the enemie to it peace; yea, ſhe makes out againſt it preſently, by Prayer, and humiliation, by changing the copie to a contrary good though:, and ſo by an after watchfulneſſe againſt the ſame: eſpecially whereas not onelyonly in the day, but in the night alſo, the mind as it alwayes is in action, ſo is exerciſed as p. 133well with euill, as it is with good Thoughts: wee may now obſerue this difference herein, betweene the hypocrite and true Nathaniel, that whatſoeuer euill thoughts, and effects thereof, are incident to the night, theſe are, if not for the preſent iudged, and diſclaymed, yet by Gods bleſſed ſpirit they are called to remembrance in the morning, or vponupon ſome ſuch like occaſions in the day; and ſo ſeaſonably reproued by the Spirite that knoweth the heart, and labours to purge it from all ſecret euills: and ſo the conſcience maintains peace inwardly with God; and ſo thereby gains more fruit and ſpirituall reſt hereafter: p. 134but with the hypocrite it is not ſo: this nightly thoughts giuegive occaſions to attempt ſuch wickednes in the day, which the night hath ſeemed to depriue him of:Mich. 2.1.2.Mic 2:1Mic 2:2 or elſe at the beſt, they paſſe away as dreames, without vſe and profit.

Thirdly, they differ in their Qualitie, as that howſoeuer the Saints before their calling are ſubiect to all ſorts of euill thoughts: yet after their calling, they are onelyonly or eſpecially ſubiect to ſuch as concerne their calling, ſuch as oppoſe the ſame, ſuch as concerne their aberrations therein, as of hypocriſie, diſtruſt, World-lines: whē as the wicked are vſually ſubiect to ſuch euill p. 135thoughts as concerne their Nature, Conſtitution, Education, condition of life, company, &c. God is not in all their thoughts, Pſal. 10.4, 5. Little or no thinking hauehave they of the life to come, or ſuch happineſſe, as concerns the ſame: much leſſe of their end or preparation thereto, vnleſſe they bee forced vponupon them, eyther by the word, or ſome ſickneſſe, or loſſe, or ſuch like.

But the ſpecial difference is in regard of the iſſue, and effects thereof, as that euill thoughts in the godly breed humiliation, feare, watchfulneſſe, examining of theyr hearts, iudgeing of themſelues, Prayer, longing p. 136after Heauen, &c.

But in the wicked they breede preſumption, as if they were free and inuincible: and hereby hypocriſie, ſecuritiy, and prophaneneſſe, and all diſordinate Atheiſme, and impietie, all deboſhnes in the conuerſation. &c.