The Power of Godliness, Book 2 · Chapter 7
CHAP. VII. Of a fourth sort of evil Thoughts, viz Melancholike Thoughts. What they are, the difference betwixt trouble of Conscience, and Melancholy. Of a fift kind of evil-Thoughts, viz. Satanical Thoughts. Why the Lord suffers his Children to be troubled therewith. Of the difference betwixt the godly and the wicked in respect of their evil Cogitations.
Question. VVHat are the fourth sort of evil Thoughts that must be shunned?
A. They are such as be occasioned through the constitution or complexion of body, or condition of life, amongst which Melancholike Thoughts are principal: which are violent and strong imaginations of mind, arising from such parts as are especially possessed with that strong and pestilent humour, causing strange and vehement passions, of fear, grief, jealousie, rage, despair. And these Thoughts are divers according to the condition, state, and complexion of the subject, and occasion of the imaginations. For poor and rich,Rainold Apoc. censur. tom. 1. Pralect. 92, 93, 94. naturall and renewed, sound and wounded Christians may be afflicted, and that with divers kinds of Melancholy, and upon different occasions; which causeth great diversity in Thoughts, and affections following them.
Q. Many men suppose all sorrow for sin and trouble of mind to be Melancholy: How then are they to be distinguished?
A. The better to judg aright of Melancholy, we must observe these Rules. 1. All evil Thoughts proceed naturally from the corrupt fountain of our hearts, and are not to be imputed to Melancholy. This may further them and their dwelling on our hearts, but the ground of them is our cursed nature, led captive by Satan at his will 2. Thoughts of Melancholy are suddain, violent, unseasonable, vaine and idle, without sound ground, yea, contrary to common reason and Religion, and yet impatient of cure, exorbitant, very difficult to be remedied. But Thoughts concerning sanctification arise from the true ground, are not violent, but deliberate, and work kindly for the good and reformation of the heart, if they be entertained truly, and nourished by the Spirit. 3. Melancholy is not trouble of conscience, nor of it self, doth it make the more subject to trouble of conscience: but when the conscience is wounded, it may encrease the measure and continuance of the distress, and difficulty of the cure. He may be wounded in conscience, that is not annoyed with Melancholy; and he may be kept under with Melancholy, that is not distressed in conscience. Again, distress of conscience may breed Melancholy; but Melancholy can onelyonly augment the anguish of the distressed, not cause the distress. These two troubles of conscience and Melancholy are thus distinguished. First, When conscience is troubled, the affliction it self is in the conscience, and so in the whole man. But in Melancholy the imagination is distempered and troubled, not the conscience. Secondly, The conscience afflicted hath a true and certain cause, whereby it is troubled, viz. the sight of sinne, and the sense of Gods wrath: But in Melancholy, the imagination conceiveth a thing to be so, which is not so; for it makes a man to fear and despair, upon supposed and feigned causes. Distress of conscience is a sorrow and fear upon cause, and that the greatest cause that worketh misery upon man: the other contrarily a meer fancy, and hath no ground of true and just object, but is onelyonly raised upon disorder of humour in the fancy, and rashly delivered to the heart, which upon naturall credulity fareth in passion, as if that were indeed, whereof the fancy giveth a false alarum. Thirdly, Upon serious and true consideration of the things feared, and upon experience, the fear of Melancholy is known to be groundless, frivolous and idle: but distress of conscience encreaseth the more we look into and weigh with our selves the causes of it. Fourthly, In trouble of conscience the body standeth oftentimes in firme state of health, perfect in complexion, and perfect in shape, the humours in quantity and quality not exceeding nor wanting their naturall proportion: Here the senses also are oft-times perfect both inward and outward the imagination sound, the heart well compact and resolute, and this excepted, want no courage. In the other the complexion is depraved, obstructions hinder the free course of spirits and humours; the inward sense and outward be feebled, and the heart upon every small occasion, (yea though none be) is driven with the tide of this humour to fear, even in the middest of security. Fifthly, Imaginations in the braine caused by Melancholy, may be cured, taken away, and cut off by meanes of Physick: but the distress of conscience, cannot be cured by any meanes in the world but one, and that is the blood of Christ sprinkled upon the conscience.
Q. What is the Remedy of these Thoughts?
A. First, In distress of Melancholy, the person troubled must be brought to this, that he will content himself to be advised and ruled by the judgment of others, and cease to rest upon himself touching his own estate; and by this he shall reap much quiet and contentation. Secondly, If the party distressed be meerly naturall, without all knowledge of his estate, then meanes must be used [if he be capable] to bring him to some sight and sorrow for sinne, that his Melancholy sorrow, may be turned into godly sorrow. Thirdly, If he be brought to faith in Gods mercifull promises, and an honest purpose not to sinne any more, then must he rest upon the Word of life, and in no wise admit any imagination or thought, that may cross the said Promise. For what? should erroneous and false conceits draw us to question the truth of God? Or being once resolved what is to be believed, shall we enter into disputation about it to please fancy? No, we must rest in the promise we have received, and not lissen so much to conceit, as to admit consultation, whether it be true or no. Fourthly, A set calling and diligent imployment is necessary to repress Melancholy, such as may stirre up the spirits by labour, quicken the dulness of the humour, and take up the mind, that it may not harbour idle cogitations. Fifthly, Cheerfulness and courage do much availe against Melancholy; when we stirre up our selves to delight in that which is good, and raise up our spirits against dauntedness and dejectedness occasioned through erroneous, frivolous, false conceits engendering fear. A Melancholy Christian hath gotten good victory over that humour, when he is resolved to go forward in an holy course, as he shall be enabled by the Spirit of God, labouring for soundness of judgment, and tenderness of conscience, watching over his heart, renewing his repentance, and preserving his faith, not giving credit to any doubtfull imaginations or frivolous thoughts contrary to the promises he hath received. These things principally may perswade every man to this resolution. First, The end of such cogitations is directly contrary to the commandement of God: for we are charged to believe, to be of good courage, to go cheerfully about the works of our calling, to be patient, &c. but the effect of these thoughts, if we assent unto them, is clean cross. Shall we be afraid to do what the Lord requires, and to yeeld obedience to his Precepts? Secondly, Of our selves by nature we are not prone to that which is truly good: but these cogitations do sue upon us early and late, with great importunacy. Thirdly, What wise Captain will fight for the Victory which he hath wonne, or set that at the stake which he hath in his power? It is no wisdom in a Christian, upon some vaine fear, to yeeld up his Title and Interest in the promises of mercy. Fourthly, A quiet mind is fittest to apprehend the truth, as a sound eye to behold the light of the Sunne. When the eye is dimme, or distempered with rheumes, we will trust others, not our selves; or our selves before distemper, better then at the present: why should we not likewise believe what we discerned when the heart was calme, rather then what we fear when it i…troubled. Fifthly, No affection is good, that runneth before judgment, sound and true judgment: till a thing be truly known as it is, we cannot be affected to or against it, as we ought. But in these thoughts, affection followeth corruption, imagination, and vain conjectures of deluded fancy. Sixthly, The true use of holy society doth much further the cure of Melancholy thoughts, by mutuall conferrence, direction and counsell quickening each other to holy duties, comforting in the promises of grace, and enforming how to break through the snares of Satan. Seventhly, If by reason of bodily weakness or infirmity, a man be not able to stirre about the labours of his Vocation, he must exercise himself continually in the practice of some Christian duty, as prayer, reading the Scripture, learning by heart some portion of the Word of God; that the mind being taken up about other matters, these vain fancies might not find entrance, or at least entertainment. And though they importunately seek again and again to re-enter, we must shut the door against them, not giving credit to what is suggested. Lastly, The effects of naturall Melancholy, must be made spurres unto grace, inciting to godly sorrow for sinne, cheerfulness in wel-doing, retiredness from the world, familiarity with God, patience in troubles, jealousie of our selves, and confidence in God, resting on his faithfulness. This may be done, if we turn vain sorrow into godly, and frivolous fear, into sound fear of Gods presence, majesty, displeasure and judgments, and scrupulousness, into holy tenderness, and strong erroneous resolutions into strong adherence unto the promises of life. Strong and suddain affections or thoughts seasoned by grace, and set upon right objects, are furtherances in godliness, occasions of zeal and courage, constancy and resolution, tenderness and divine contemplation, serious meditation and society with God.
Q. What are the fift kind of Evil Thoughts that are to be shunned?
A. They are Satanicall Thoughts cast into the mind immediately by Satan, that he might distract and discourage the Child of God in his holy profession and cheerfull proceeding in true godliness.
Q Why doth the Lord suffer his Children to be molested with such like Thoughts?
A. This the Lord suffereth in great wisdom for the speciall good of his chosen; and that both for their correction, and triall. Sometimes we are apt to stand more upon the outward form of Religion and bodily performance of holy duties, then upon the inward devotion and strain of heart; Sometimes to grieve the good Spirit of God; sometimes to exalt our selves above that which is meet; sometimes we give way to multitudes of roving, idle, and wicked thoughts without regard, which might break into outward acts to the dishonour of God, should he not leave us to the buffetings of Satan, to prevent the growth of sinne, and call us back to the remembrance of our waies: Sometimes we are ready to pry into sacred and high Mysteries too farre, sometimes to give way to thoughts of despair, sometimes to neglect the favour of God, and disregard his presence, sometimes to presume upon our strength and self-sufficiency, sometimes to censure and judg others without pitty or compassion For these and the like sins, it may please God to give over his Children to be exercised with plasphemous or self-murthering Thoughts, that they might learn to walk in humility, keep within their compass, fear before him, be devout in his service, watchfull over their Thoughts, and tender-hearted to their Brethren. For the triall of his servants also, he suffereth them to be molested, that their saith, patience, zeal, reverence might be exercised, approved, and encreased.
Q. Seeing the same Thoughts may proceed from Original corruption, how may we discerne when Thoughts be suggested by Satan?
A. First, If they come suddainly, with violence; if we give them no entertainment with any manner of delight, but reject the first motion with …rembling and detestation.
Q. May these Thoughts wholly be impted to Satan, that the blame be laid upon him altogether, and not at all upon corruption?
A. It is not safe to accuse Satan, or excuse our selves altogether: for corruption may occasion such Thoughts, at least set open the heart to receive such temptations; it may cause them to abide longer with us, then otherwise they could; and by doubtings and unbelief, they may be stained. In these respect; we must charge our selves with folly, though in these Imaginations we may observe a principall hand of Satan.
Q. What is the Remedy ef these Thoughts?
A. First, If we be unsetled in the truth of God, touching the points wherein we are tempted, it must be our care without delay to inform our selves out of the Word of God, resting in what is taught therein for our learning, and not carnally to dispute with those plasphemous Thoughts: for the seeds of Atheism are sown in corrupt reason, which is not able to comprehend the high mysteries of God. Secondly, It is good to humble our selves before God for our former irreverence, pride, self-confidence, neglect of evil Thoughts, disesteem of Gods promises, carelesness to ground our selves in the main principles of Religion, and corruption of heart, which may be the true causes why we are buffeted; and to stirre up our hearts to greater devotion in prayer, reverence of God, regard of our Thoughts, esteem of his grace, and conscience of our infirmity; that denying our selves we might be the fitter to receive mercy. To which must be joyned conscience of all known duties, with contentedness in our estate, be it more or less comfortable: for discontent and hypocrisie, and customariness in good duties, do wonderously lay open the heart to such molestations. Thirdly, Having humbled our souls before God for former sinnes, and from the heart condemned these abhominable suggestions, we must with courage and confidence rest upon the Promises of God made in Christ for the pardon, sanctification, and removall of these temptations in due time. Satans drift is to weaken faith: our care must be to cleave faster to the Promises of life, to prize them at an higher rate, and above all to look that we defile not our souls with unbelief. The aime of the Devill is to drive us to despair of Gods mercy: our best meanes of resistance is with invincible resolution to stop our ears against his plasphemies, and to cast our selves upon the Promises of God. What use soever we make of these Thoughts, let it begin in faith, and end in assurance and expectation of good. Fourthly, We must with cheerfulness set our selves to the practice of piety, and works of our vocation, not suffering the heart to conferre with temptations cast into it, to divert and hinder us. For it is Satans policy, by discouragment and unbelief to draw us from prayer, reading the Scripture, and the labours of our calling, as knowing that these are the way of peace, and meanes of safety. It stands us upon greatly to take courage in the Lord, and to exercise our selves as we shall be able, in some good and honest work, not being dismaied with any terrours, or driven from it with any Thoughts. But of this somewhat hath been spoken formerly more at large, which I will not here repeat.
Q. The godly are molested with evil Thoughts as well as the wicked: what then is the difference betwixt them in respect of there evil Cogitations?
A. The godly are troubled with evil Thoughts, but they are not men of evil Thoughts, they give not themselves to foster and cherish such perillous guests. The particular differences are, first in their entertainment: It is the property of grace not to suffer evil Thoughts to rest quietly, though it be molested with them; and it is the property of corruption, to quench good motions that are tendered to the heart. As a good man useth all diligence to be rid of wicked imaginations of all sorts, he prayeth against them, humbleth himself, desireth pardon for them, and power over them: so the wicked cherish the thought of their beloved sinne, but slightly respect or give attendance to holy meditations. The godly are much troubled with their evil Thoughts, as being the fountain and occasions of all sinne: but the wicked, either make no reckoning of them, because they are ordinary; or if they suit with their humour, welcom them with joy and delight. Secondly, They differ in regard of the issue and effects; as that evil Thoughts in the godly breed humiliation, fear, watchfulness, examination of their hearts, judging of themselves, prayer, longing after Heaven, &c. But in the wicked they are entertained freely without resistance, or suffered to die in time without more a do, if they break not forth into the practice of evill. The most comfortable and sanctified soul, is someties overclouded with dumps of heaviness, and inwardly disquieted with its own motions, or the suggestions of Satan: There is not an heart so sweetly and resolutely composed for Heaven, but is sometimes dissetled with thoughts of indignation; and that specially, when folly is set in great excellency, and true piety had in disgrace. But marke the difference. Discontentfull discourses in the minds of unregenerate men, either break out into desperate conclusions, or be appeased by some opposite conceit of stronger worldly comforts; abandoned by entertainment of outward mirth, diverted by company, pleasures, and joyfull accidents composed by worldly wisdom, or the like. But heavy-hearted Thoughts in Gods Children,Psal. 62. & 73. though for a while not utterly without some aspersion of distrust, fretting and discontent, yet commonly at length being mingled with faith, and managed by spirituall wisdom, by the grace of God, break out into fairer lightnings of comfort, greater heat of zeal, more lively exercise of faith, gracious speeches, and many blessed resolutions.
Q. Is every good motion a sanctified Thought?
A. The goodness of the Thoughts is not to be measured by the suddain motion that occasionally ariseth in the heart: but by the room wherein they are, the entertainment we give unto them, and the effects they produce. If they dwell with us familiarly, and work powerfully, bringing forth seasonable fruits fit for the time wherein it is required, fit for the person that doth perform it, fit for the person to whom it is performed; then are they sanctified indeed. But we must hold this for an undoubted principle, that grace is operative. From whence it followeth, that the judgment of our uprightness and integrity of heart, is not to be taken so much from the simple motion to good or evil, as from the approbation of the one, and rejection of the other. The simple motion to sin argues imperfection: but the sincere rejection of evil, and sound approbation of good, is a testimony of truth and uprightness.
Q. Is it possible for a man to know all his Thoughts?
A. If we consider our Thoughts in generall, it is impossible to discerne them every one: for to search the heart and know the infinite variety of Thoughts, belongeth to the Lord alone: But we may and ought to know our Thoughts so farre, as to approve our selves sincere and honest in his sight. Namely, that we labour to keep an holy order in our Thoughts, that they may attend what they are imployed in; that we watch against and reject evil imaginations, that we cherish the good, doing all things as in Gods presence to his glory.
Q Is it a testimony of an unsanctified heart to think more of earthly then of heavenly things?
A. 1. If the multitude of loose, roving, idle, worldly and evil Thoughts, that arise in the minds of the godly be considered in themselves, it cannot be denied but they are many more in number, then their good cogitations: which is an argument that much corruption abideth in the hearts of the best, though they be not altogether unsanctified. 2. The triall of sanctification consists not in the multitude of our Thoughts either way inclined, but in the entertainment of them. Good motions rejected, are thereby to us unsanctified: and evil Thoughts repelled by grace, and subdued by the Spirit, are testimonies of sanctification, not in that they are evil, but as they are resisted. 3. The Lord hath given more time for worldly occasions, then he hath assigned for spirituall exercises: but we have not liberty to loose our thoughts upon them. For no creature of God is good, unless it be sanctified by the Word and Prayer; we are charged to use this world as though we used it not; and the labours of this life must be undertaken in obedience, with desire to glorifie God, and profit our Brethren. 4. It is one thing to be employed in the world, another to set the heart upon the things of this world. These things wisely considered, the resolution of the doubt is easie; worldly, excessive, vaine, idle motions do argue the heart to be corrupt, not altogether unsanctified: but if it be onelyonly or principally set upon the world, if the things of this life be onelyonly in request, it is unsanctified.