The Power of Godliness

CHAP. II. Of the first Operation of Man, viz. Knowledge or Understanding. What Knowledge is. The end of Spiritual Knowledge. The Sins contrary thereunto, that are to be avoided, and the Means by which True Knowledge is to be obtained.

Question, WHat is the first Operation of man?

A. Knowledge or Understanding, wherewith the mind is delighted and perfected. And thus man is to exercise himself in the knowledge of Divine Truths, made known for our direction and comfort. First, The knowledge of God in Christ, his will, and works, is with all care and diligence to be sought after. Acquaint now thyself with him, and be at peace: thereby good shall come unto thee. Receive, I pray thee, the law from his mouth, and lay up his words in thy heart. The works of the Lord are great, sought out of all them that have pleasure therein. This knowledge is the perfection of the mind, the ground of confidence, the beginner of sound comfort and refreshing. This Paul prayeth for in behalf of his Colossians, That they may be filled with the knowledge of God, the spirits of their minds being opened to look toward him. Even as our Im • ge in the glass doth look toward us, from whom it is reflected: so God his Image in us doth make the eyes of our mind view him, the Author of it in us. But men must not curiously pry into needless matters that pertain not to them, nor search into that which is not revealed. Secret things belong unto God, but things revealed to us and to our Children. Secondly, The knowledge of things belonging to our state and vocation is not to be neglected: for hereby we are fitted the better to glorify God in our standing. Be thou diligent to know the state of thy Flock.

Q. What is the end of Knowledge?

A. The end of spiritual knowledge is, First, Communion and fellowship with God in Jesus Christ. 1 Joh. 1.3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us, and truly our fellowship is with the Father, and with his Son Jesus Christ. Ignorance doth estrange us from God, and knowledge doth acquaint us with him. As the eye becometh one with that which it seeth, and is after a sort in that light it beholdeth: so are we by the Vision of God, which is begun in us, one with him, and in him. Secondly, Practice and obedience, is another end of knowledge. Knowledge is the Usher and Guide of Practice; and Practice the perfection of Knowledge. If ye know these things, happy are ye if ye do them, Joh. 13.17. Hereby we know that we know him, if we keep his Commandments, 1 Joh 2.3. For God's scope in giving his Law, was not to make trial of men's wits, who could sharpliest conceive; nor of their memories, who could most faithfully retain; nor of their eloquence, who could most neatly discourse; but of their hearts, who would most obediently submit unto them. The Herbs, Plants, Stars were made for use, not merely for sight, only to show a glorious outside Man was not created to know only, but to work according to Knowledge. Some Sciences, in comparison of others more operative, are termed speculative, but there is not one of these, whose speculation tends and ends not in some operation, by which man is profited, and God is honored. This is most true of Divinity, the Science of Sciences, whereby we are made wise unto salvation, thoroughly furnished unto every good work. The Law was given that we might obey it: the Precepts are best learned, when most circumspectly practiced. Practice promotes the glory of God. For admirable gifts of Science, Learning, and Memory, men may admire thee: but they give God thanks only for the good they receive from thee. The Sun itself if it did not shine and give warmth unto the creatures, were the glorious hue of it ten times more then it is, none would half so much bless God for it. The men for whom our heavenly Father is glorified, are such, whose works shine before men, who warmeth the loins of the poor. Who commends a School-master, whose Scholars can say and understand their Rules, but speak not, write not any good stiles by them? Who praiseth a Captain, whose Soldiers can skill of Military terms and orders, unless their acts and exploits of war be suitable? For such men as join practice with knowledge, God is blessed of them, and such men shall be blessed of God in their deeds. As the more knowing, without doing, shall procure the more stripes, because God for them is the more blasphemed: So the more doing, with knowing, shall have double honor, because God was doubly honored in them. Some luscious delight there is in studying good Books, ruminating on good notions, not unlike that which is in tasting and swallowing sweet Meats: but all the benefit is in the strength and nourishment it breedeth after concoction, when thoughts breed works, and studies turn into manners. All discourses of faith and hope, are but dry things, in comparison of the acts and practice of them, which are sweet and delicate above the Honey and the Honey-comb. What profits it to know the measure, price, goodness of Land, when thou hast nothing in Possession or Title belonging unto thee? Liveless knowledge is a very dull commodity, that may be carried with wearisomeness, cannot be vented with profit. Of all men they are fools, that bend their studies to Divinity, not intending to be doers, as well as Students and Preachers; not much wiser, such as will be Professors of Religion, and not practitioners. He that heareth the Word and doeth it not [is compared by Christ] to a foolish man, that built his house upon the Sand, which is easily overturned with every blast of wind. As the praise, so the pleasure of virtue consisteth in action. What profiteth wit or other natural parts, if not used aright? What comfort can the Traveler take in his knowledge of the way, if himself go in the clean contrary path? The practice and use of all operative Arts is all in all; in Divinity the chief of all. Search the Scriptures, and see, if any Covenants or Grants be made to knowing, and not all to the practicers of God's Commandments. Rom. 2.7. To him that doth ill, shall be tribulation and anguish to every soul of Jew and Gentile: to him that doth well shall be honor and peace, upon all the Israel of God. The comfort of practice is great to the doer himself, the profit much to others. A speechless life hath more life in it to win others, then a lifeless speech. Good works are invincible Arguments, the only Miracles of these Times, to confirm Doctrine, and make entrance for it into the heart. An Archer puts not more force into an Arrow he shoots, then the life of the speaker into his speech. The disordered life of the Physician, doth much discredit his Prescriptions of diet; few will care to observe the Rules which he breaks without regard. The most forcible persuasion is, As ye see me do, so do ye. The Martyr that answered Bonner, My Lord, I cannot dispute, but I can die for the truth, moved the spectators as much, as many learned discourses. By godliness of life Peter would have Christians win their Neighbors; and Wives their Husbands, and Servants their Masters. Arguments are dark if good life put not luster and light into them. Perswasions are weak, if holiness make not entrance for them. Words are but wind, and vanish into the wind, leaving no print or impression, more then a Ship in the Sea, in comparison of actions which men mark and take notice of. Most men are like Sheep, easier following example, then driven or led by Precepts and Rules. In matters of this life we hearken to them that can speak by experience, and have made good proof with happy success, of that which they counsel or advise. The innocence of the Saints with their patient sufferings of most cruel torments for the truth, forced many to like of and embrace that heavenly Religion. Good life and holy conversation addeth weight to admonitions, forceth liking of the truth, convinceth the conscience of the obstinate that will not conform himself to the good example that is set before him. It is unbeseeming for a coward to commend fortitude, or the luxurious to praise chastity. The legs of the lame are not equal: so is a Parable in the mouth of fools. Esa. 29.13. The pace of the lame is deformed, so is gracious speech in a foul mouth [or from a profane heart. ] Excellent Communication in the mouth of an ungodly man, is hurtful both to himself and others. As a thorn standing up in the hand of a drunkard; so is a Parable in the mouths of fools. Let us therefore affect goodness above cunning: for that is a good sign, and a good help and step to be such an one, especially when this desire breeds Prayer for power to do, knowing that without Christ, we can do just nothing. And as helps of Practice, First, acknowledge thine own disability, or rather deadness to every good work, and commend thyself to the work of his grace, for the will and the deed, entreating him not only to regenerate thee, and give thee new principles of motion, but to renew his inspiration upon every new act of thine, that by Christ, or rather Christ in and by thee, may do all things. Pray, as if thou hadst no will; Vow, as if there were no grace; that is, seriously both. Secondly, In the u e of all means of Practice, pray and desire thou mayest light upon profitable and pertinent matter, Books and Sermons. No means ordinarily will do thee good, unless thou go with a mind to be bettered by them. Thirdly, In the use of these, attend to thyself as well as to the matter: have one eye and ear fixed on what is said, another on thyself. Lay thyself to the Rule, and say, What is this to me? how do I and that agree? Look thy face in the glass, and take notice what thou art, what thou oughtest to be. Ask thy heart, how do I practice this? How doth this reprove me? What comfort may I take by such promises? How am I to make use of these things in my daily business and occasions of life? When thou art well persuaded to do anything, resolve thoroughly to do it; and when resolved, dispatch and execute it speedily. Fourthly, After the Sermon is ended or the Chapter read, meditate upon it till it be made thine own. After reading or hearing, do as men do after dinner; sit a while, concoct it, digest it, and after draw it out into practice. A Doctrine is never well heard, till it be stamped upon the heart, and expressed in life; So do such as learn Music or Writing, they play over their Lesson, write after their Copy. Fifthly, In all thy talk, discourses and counsels to others, look first to thyself, and labor to possess what thou exhortest, teachest, commendest to the Saints. That wise man is fool, that is not wise for himself. Each man is desirous to reap the fruit of his own wisdom or skill: To counsel another to the Good, that thou regardest not, is most egregious madness. Sixthly, Take daily accounts of thyself, as Masters of their Journey-men and Apprentices. Ask of thy conscience, what good thou hast done? How thou thrivest in grace? What proceedings thou hast made? What thou hast gained by the exercises of Religion? Seventhly, Where thou shalt take thyself tardy in any matter, labor to be affected with it in good earnest, and humble thyself before God for it heartily. Hearty confession is the way to reformation: for sin will be gone when it cannot rest quietly in the bosom: a grim look will not dash it out of countenance, so it may find entertainment; but when it is daily drawn forth and accused before the Throne of grace, it will not dare to show the face.

Q. What are the Sins contrary to this, that must be shunned?

A. 1. Ignorance of God, his will and ways. How can he serve God with the whole man, whose eyes are not opened to see what God requireth of him? who is not acquainted with his excellency, nor desirous to be informed of his mind and pleasure? This is a sin to be lamented and amended. If our eyes were sore, blood-shot, (our eyes wherewith we see but one another, creatures like ourselves) we would seek out for them, and wash with strong smarting waters, but we would restore them: and shall we not seek to God in Christ, to restore the sight of our spirit, wherewith we may see him, and the things of our peace within the Vail, even in the Heavens. 2. Dullness; when through sloth, passion and idleness we have made ourselves unable to conceive of the truth, which is taught and might be comprehended, if we would stir up ourselves, and keep the heart in order. Perceive ye not yet, neither understand? Have ye your hearts yet hardened, Mar. 8.17, 18. Having eyes; see ye not? and having ears, hear ye not? O fools and slow of heart to believe all things that the Prophets have spoken, Luk. 24.25. 3. Negligence, when we let pass what is taught without observation, and regard not what God doth for us in all estates. We are like Infants in a manner new borne: they are kept by the loving Parent from fire and water; they are fed, laid to sleep, made ready, unready, shifted in their shapes, but they know not who doth all this for them: So doth our heavenly Father by us in Christ, but (he knoweth) little understanding have we of him. The Lord readeth us many a Lecture in the Ministry of the Word, and Government of the world: but like Trivant-like Scholars, we have our minds occupied about other matters, all the while, or as soon as it is done we cast away our Books, and never regard it after. 4. Curiosity, which is a preposterous desire to pry into things not revealed, or to know things needless or not pertaining to us. Secret things belong to God, but things revealed, to us and to our Children, Deut. 29.29. When Peter would fain know what should become of John, our Savior reprehends him thus: If I will that he tarry till I come, what is that to thee? follow thou me, Joh. 21.22. 5. Presumption: when men being rashly puffed up of their vain mind, do fondly imagine that they know all things, when they know nothing, as they ought to do. Thou sayest I am rich, and increased with goods, and have need of nothing: and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. 6. Erroneous and perverse conceits of God, his will and ways, are opposed to knowledge. How long ye simple ones, will ye love simplicity? And ye scorners delight in scorning, and fools hate knowledge. 7. Vain knowledge that swims in the brain, and vanisheth in discourse: but is not planted in the heart, appeareth not in practice. My people is foolish, they have not known me, they are foolish Children, and they have none understanding, Jer 4.22. They are wise to do evil, but to do well they have no knowledge, Judge. 2.10. 8. Unwillingness to be acquainted with the knowledge of divers things contained in the Word; as of Temperance, Justice, and the last Judgment.

Q. By what Means is true Knowledge to be obtained?

A. First, The impediments which hinder the knowledge of the truth, must be removed: and these are; 1. Inordinate passions, as envy, anger, hatred, &c. for, these corrupt and trouble the eye of reason and faith, that it cannot rightly discern the object presented. 2. False prejudice, for this is as a coloured spectacle, through which whatsoever we behold, appeareth to be of the same color, be it green, red, or the like. 3. Ambition, which makes men think it some track to their credit or reputation, if they give place to the truth, and confess their error. 4. Love of contention and contradicting others, which causeth men to seek victory more then truth. 5. Fear of losing those good things which we possess, and bringing upon ourselves those evil • and dangers which by the vitiousness of men, are wont to follow the profession of the Truth. 6. Pertinacy in defending the opinions which heretofore we have taken up, or received from others. Secondly, The means whereby the truth is obtained, must be used with diligence and constancy. And they are, 1. Diligent and attentive reading and hearing of the holy Scriptures, and other good, sound, approved Authors. 2. Earnest imploring of the aide, assistance and help of God. We must take notice of our spiritual blindness, and come unto him who selleth the eye-salve, who hath the Spirit of illumination, who openeth the eyes of the blind; and cry unto him for mercy. 3. Ardent desire and study to learn the truth of others, and to search it out by industry and pains. The instruction of the Teacher, without pains and diligence in the Learner, is not effectual for the gaining of sound knowledge. The preaching of the Word cannot make men skillful in spiritual things, unless their be added desire to learn those things, which be propounded in the Word of God. These two are partial causes of knowledge, which must both concur to the producing of that effect.

CHAP. III. Of the Second Operation of Man, viz. Memory. Wherein it consists. Upon what things the Memories of the godly are to be exercised. What it is to remember things after an holy manner, with the Benefits of such a Remembrance. The course to be taken for the obtaining an holy Memory. And what the Sins, that are opposite thereunto, which m • st be shunned.

Question, WHat is a Second Operation of man?

A. Memory or remembrance, whereby we keep things known, or call to mind what we had forgotten. As in all things the force of conserving doth depend upon the force of getting and laying up: so also in man the force of keeping doth wholly depend of the force of forming and judging that Image, which ought to be conserved: and therefore the memory is never happy, where there hath not gone before a good understanding. If things be not laid up well in the Chest, they can never be kept well in the Chest. He can never have an happy memory, who hath not a good understanding. It is a good part of memory, to understand the matter thoroughly, distinctly, explicitly; then order causeth that what hath once overslipped, to be easily recalled. Memory standeth specially in three things; Understanding, Order, Care. In order of nature memory of words, doth depend upon memory of the things: and they do happily remember words, and the propriety which is in several words, who have obtained the understanding of the things, and by the things do commit the words to memory. The memory of things is conserved and strengthened by the same means, or places by which the knowledge of things is obtained: for memory doth answer unto and depend upon the understanding. He that excelleth with a wit explicative and probative, he doth happily call to remembrance things forgotten, and that speedily and upon every light occasion. And this is done by the essential virtue of order, which by it own nature doth further remembrance, as light of itself is visible, and needs not to be enlightened of any other thing. The causes of remembrance of things forgotten; are, First, Diligent disquisition made by the causes, effects, adjuncts, and reasonings from one thing to another. Secondly, Restauration or recovery of the conceit of the thing formerly understood, which before was lost, or at least obscured. The furtherance of it is consideration of the circumstances, specially of the time past, wherein we know or apprehended such a thing as we desire to call to remembrance.

Q How are the Memories of the godly to be exercised?

A. In the holy and safe keeping and recalling of what we know concerning God, his Law, Works and Ordinances; our own sins, frailties, wants and infirmities; the distress, misery, and prosperity of God's Church, and such like, that it be in readiness for use as occasion and opportunity requireth. It shall be unto you for a fringe, that ye may look upon it, and remember all the Commandments of the Lord, and do them, Numb. 15.3940. Let thy heart retain my words: keep my Commandoments and live. Get Wisdom, get understanding, for get it not, Prov. 4 4, 5. Wise men lay up knowledge, Prov. 10.14. & 2.1. & 7.1. I will not forget thy Word, Psal. 119.16. We will remember thy love more then Wine, Cant. 1.4. I will remember the loving kindness of the Lord, Esa. 63.7. I will remember the Works of the Lord: surely I will remember the Wonders of old, Psal. 77.11. Remember this day, in which ye came out of Egypt, out of the house of bondage, Exo. 13.3. Remember and forget not, how thou provokedst the Lord thy God to wrath in the Wilderness, Deut. 9 7. Thou shalt remember that thou wast a bondman in Egypt, Deut. 16.12. Remember what the Lord thy God did unto Miriam by the way, Deut. 24.9. By the Rivers of Babylon, there we sat down, ye we wept: when we remembered Zion, Psal. 137.1, 5, 6. Remember the words of the Lord Jesus, how he said, It is a more blessed thing to give then to receive, Act. 20.35. Remember them that are in bonds, as bound with them, Heb. 13.3. By these and such like passages of holy writ, we learn, what things are specially to be carried in mind of them that intend to live godly.

Q. What is it to remember these things after an holy manner?

A. 1. To mind them in season when fit occasion and opportunity is offered. 2. So to remember them, as to be affected with them according to the nature of the thing itself, and condition of the time. To remember the Law as to obey it; to remember God, is to trust in him, to walk before him in truth and uprightness; to remember his Judgments, is to fear and stand in awe of his Highness; To remember Zion in heaviness, is to sorrow with her, and to commend her state unto God.

Q. What is the Profit or Benefit of this Remembrance?

A. 1. It withdraweth the heart from carnal confidence, be the present aide or strength never so great, and raiseth it in confidence against fears, be the danger in likelihood never so apparent. Some trust in Chariots, and some in Horses: but we will remember the Name of the Lord, Psal. 20.7. If thou shalt say in thy heart, These Nations are more then I, how can I dispossess them? Thou shalt not be afraid of them, but shalt remember, what the Lord thy God did unto Pharaoh, and unto all Egypt, Deut. 7.17, 18. 2. The safe keeping of what we know, is the best means to increase and grow rich in spiritual understanding. Christ is the only Alchemist. Men of small gettings grow to great substance by continual saving, holding together what they have gotten, and adding somewhat to it daily. Should one have never so great takings, if one should filch out his gain as it came in he should never increase in substance. If men spend as they get, let the Sea of wealth flow in upon them, yet they shall never have but from hand to mouth: So it is with Christians that hear much, lay up nothing, they cannot thrive in grace or knowledge: but who so keepeth what he hath received, and addeth somewhat to his former store, he shall increase abundantly. 3. The remembrance of God and his works doth sweetly sustain and refresh the soul in bitter agonies and inward distresses. I remembered God, and was humbled: I have considered the days of old, the years of ancient times. I call to remembrance my Song in the night. I will remember the years of the right hand of the most High. My heart within me is dessolate; I remember the days of old. 4. Serious remembrance of God, his Word, and Works; of our sins, and the temptations of his Church, is of special use to keep the heart in an heavenly tenderness, and holy disposition to free and willing obedience, and fitteth the heart to mourn, pray, praise unfeignedly. Psal. 119. It causeth departure from iniquity, keepeth in awe of the Commandments of the most High, [and driveth unto God at all times to seek refuge, and rest under the shadow of his wings.] 5. The mercy of the Lord is from everlasting to everlasting, to such as keep his Covenant, and to those that remember his Commandments to do them, Psal. 103.17, 18.

Q. What course should be taken to obtain an holy Memory?

A. 1. Boisterous passions and ungodly lusts must be subdued and brought into subjection: as anger, fear, immoderate shame, &c. Envy, covetousness, pleasure, &c. for the truth cannot make impression in a distempered heart, no more then the face can cause reflection in troubled waters. Besides, as with a sponge men blot out what they have written in Tables, so doth passion what is engraven in the understanding. 2. Things that we would keep sure, must distinctly, soundly, explicitly be understood. Good Lessons do easily fall from us, because we leave off to study them before we well conceive the truth: whereas if we would dwell longer in the search of what we slightly apprehend, we should the better keep what we have found, and recall it as occasion requireth. 3. He that would faithfully retain what he hath learned, must be instructed in the principles of Religion, that he may be able to refer what he heareth, observeth, and hath seen, to some head. Order is to Memory, as light to the eye. The Merchant that knows not where to find anything, so long as his Wares lie confused in an heap, can readily show everything when they be sorted into their places. Ye are dull of hearing, because ye have need to be taught what are the first principles of Religion, Heb. 5.11, 12. The man that is well catechised, is best able to lay up and keep safe what he hath received. It is not to be thought that by this means we can obtain the remembrance of every word in each sentence, but the general sense and substance of matter we shall keep in mind. 4. Sinister cogitations and by-thoughts must be forgotten, when we would commit anything to memory: for forgetfulness is such a beginning of memory, as privation is of Generation. The mind distracted with vain cogitations, cannot seriously fasten the stamp or impression of things received upon the retentive faculty. Thou must succinctly gather thyself together, and gird up the loins of the mind. The face is not seen in running waters: nor can things understood be written in memory, if the powers of imagination be not united close and fixed upon it. Lead is capable of engraven Charectars, because it is firm and solid▪ Quick-silver, because fluid, will not admit them: In like manner an inconstant wandering mind, which is carried into new, strang, divers cogitations, can reap small fruit by what he readeth or heareth. 5. In reading or hearing thou must diligently observe the matter entreated of, the ground of the Discourse, the Arguments whereby it is confirmed, the Method in which it is handled, and the Similitudes wherewith it is illustrated. If the Method be exact and perfect, it doth most avail to the remembrance of the whole: for what went before, will give light to that which followeth; and one thing draw on another. And as for Similitudes, as they convince, affect, and give light, so do they much further Memory by their perspicuity, familiarity, and powerful operation. 6. The chief heads of what we read or hear, must briefly, yet heedfully be run over, before one thing have driven out another. But in recalling the principal points already delivered, we must take care, that what is spoken for the present, do not over-slip us. And if we cannot readily call to mind some Head propounded, whiles we are busied in hearing, we must not stand long to discourse about it, but pass forward to some other things, and return again to inquire after it as opportunity is offered. 7. Delight and care is a great stay to memory. Old men remember what they regard. The shortest wit can call to mind where he laid his Gold. I will delight myself in thy Statutes: I will not forget thy words, Psal. 119.16. 8. Work the heart to a lively sense of what we hear, read or apprehend. Whatsoever doth affect with more then ordinary joy or sorrow, that is not easily blotted out. Why do men remember their wrongs received, sicknesses felt, travels undertaken, and apparent dangers escaped? because they are sensible of them. The Doctrine that doth affect kindly, will stick fast by us. 9. Take special notice of that which thou hast not learned or heard before, think upon it often and seriously: for things before learned and digested, will more easily return into memory upon the hearing or repetition. 10. Experience is a great prop to Memory. We can with much ease call to mind what pain we endured in sickness, what means we used for recovery: Once repetition is sufficient to present all this afresh unto the understanding. Get experience of the Word, and find the truth of it in thyself, so will it easily be borne in remembrance. What is there almost in the whole Book of God, whereof a Christian renewed by grace, may not have experience in himself, if he will take pains to become acquainted with his own soul, and to get possession of the Word? What the Scripture saith of the miserable and sinful estate of man by nature, he findeth and feeleth in himself: and if we discern not the work of Grace, enjoy not the comfort of the Promise, temporal and spiritual, all is not as it ought to be. 11. Meditation is the chief help of Memory: for it doth concoct and digest what is heard, that it may be laid up with more safety. The manner of Meditation is (1.) To learn by parts what we would commit to memory; that is, we must call to mind and busy our thoughts upon one part after another, till the whole be run over; and then repeat the whole in the same order and method in which it was delivered or set down. (2.) If the mind be fluid and wandering, it is not amiss to use the help of a mild, moderate voice, and to learn by heart with a still noise or murmuring, that the memory may be holpen with the double motion of repeating and hearing, and the heart kept from straying and roving up and down. But if the mind be firm and stayed, it is a more expedient way and stronger to imprint notions, to repeat them with silence, in thought without the use of the voice. (3.) If any point or memorable part have over-slipped us, we must by diligent search and enquiry labor to find it our, calling to mind what went before, what followed after, to what place or Head of Divinity we referred it in hearing, considering what might be spoken in that matter more then we remember to be delivered, what we have read or observed in others. If by this means thou canst not recover it, ask of thy companion or familiar friend with whom thou art linked in society; for by his assistance that may be regained, which of thyself thou canst not find. (4.) What thou hast learned or observed in the day, that repeat at night before thou betake thyself to rest, that what is lightly imprinted in the mind by day thoughts, may be firmly sealed by night cogitations. And it is wonderful to be spoken, and not easy to be unfolded, what firmeness, the silent resting of the mind upon a matter all night without distraction, doth bring to Memory. (5.) As soon as sleep is shaken off, and thou hast made thyself ready, before thou settest upon other studies or business, recall to mind in the morning, what thou hast meditated over-night. For it profiteth little to meditate before sleep, unless thou ruminate upon it after sleep. (6.) The fittest time to begin this Meditaion, is immediately after thou hast heard or read what thou desirest to be laid up, before the mind be called from it by other occasions, or Satan have stolen the Word out of the heart. Good Husbands cover their Seed with the Harrow as soon as they cast it into the ground, least the fowls of Heaven should devour and pick it up. (7.) Because a vehement and bent inclination of mind is required in Meditation, which doth much weaken the spirits, we must take heed that we spend not too much time in Meditation, least the edge of the mind be dulled therewith. And because we assign but little time to Meditation, we must take heed that we lose no moment of that time: but when it is necessary to meditate, do that willingly, and without tediousness, which is necessary. 12. The mind is to be exercised daily in the learning and recalling something that is good and profitable, that by the use and exercise of remembering, Memory might be perfected. For as the strength of body is increased by continual labor and exercise, but diminished by sloth and intermission of labor: so the vigor of mind is revived by exercise and daily study, by intermission and sloth it is withered and drieth up. And as frequent disputation makes a skillful Logician, and frequent declaiming a skillful Orator: so the frequent practice of committing things to memory, doth make a more prompt memory. For there is nothing that doth more rejoice in labor and work, nothing that is more easily corrupted, and gathereth rust with rest and idleness, then Memory. Use makes the Work-man. 13. Read and hear the Word of God with application, and labor to make that thine own; for if we join confession, prayer, supplication, intercession and thanksgiving, as occasion is given from those things we hear or read, we shall not only remember them better, but we shall edify our conscience. And if the stamp of the truth be fixed upon our hearts, and appear in our conversation, it will not be hard to recall it, because looking upon ourselves we shall find it engraven in our breasts, and shining in our practice. 14. Divine aide is to be craved by earnest and continual prayers, that by his grace he would sanctify our hearts. For the influences of Divine grace poured of God into our hearts, do much recreate and refresh them.

Q What sins are opposite to this remembrance which must be shunned?

A. First, Forgetfulness of God, his Word, his Works, our sins, and the distresses of his Servants: which ariseth from negligence, security, earthly-mindedness, delight in vanity, pride, and such like. Beware that thy heart be not lifted up, and thou forget the Lord thy God, who brought thee out of the Land of Egypt, Deut. 8.14. According to their pasture, so were they filled: they were filled, and their heart is exalted: therefore have they forgotten me, Hos. 13.6. Bless the Lord, O my soul, and forget not all his Benefits! Psal. 103.2. I will not forget thy Precepts, for by them thou hast quickened me, Psal. 119.93. Vers. 61. Secondly, Slight remembrance, when we can think and speak of the Word and Works of God, but are not affected with them as is meet. Vanishing knowledge is great ignorance, and dull empty remembrance, is gross forgetfulness. God is not remembered, when his Commandments are not obeyed, when he is not loved, trusted in, feared, worshipped as he hath prescribed. Beware that thou forget not the Lord thy God, in not keeping his Commandments. They made a Calf in Horeb and worshipped the molten Image: They forgot God their Savior: Who had done great things in Egypt. The wicked shall be turned into hell, and all the Nations that forget God. I have not forgotten thy Statutes. Of the Rock that begat thee, thou art unmindful, and hast forgotten God that formed thee. My zeal hath consumed me: because mine enemies have forgotten thy Law, Psal. 119.139. Can a maid forget her Ornaments, or a Bride her Attire? yet my people have forgotten me, days without number, Jer. 2.32. Thus sins are forgotten, when we be not humbled; kindnesses, when we be not thankful; former mercies, when by them we learn not more confidence in God. Have ye forgotten the wickedness of your Fathers, and the wickedness of the Kings of Judah, &c.? They are not humbled even unto this day, neither have they feared, nor walked in my Law, Jer. 44.9, 10. Remember these (O Jacob and Israel) for thou art my servant, I have formed thee: thou art my servant, O Israel, show not thyself forgetful of me, Esa. 44.21. & 57.11. Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? Mar. 8.18. Thirdly, Unseasonable remembrance, when things are not called to mind till opportunity be past, or when the heart should be set upon other matters. Fourthly, Exercise of the memory in a sinful manner, treasuring up vanity and earthly things, neglecting the safe custody of what is worthy to be retained; recalling the thought of sins past with delight, and rejoicing in the miseries of the Church. Fifthly, Tumultuary reading or hearing, without Knowledge or Meditation. For, as it avails not to the health of the body to eat much, but to digest well what is eaten: so deliberate reading and meditation is more profitable to the mind, then greedy scambling over much, when little is thought upon. Sixthly, It is a fault to let that slip away, which for a time we kept and did affect, whether it was for comfort, direction or humiliation; for the treasure of the Word should be kept safe continually. I mean it not of the Words and Syllables which are as a Vessel to convey it: but of the pith and substance which endures forever.

CHAP. IV. Of the third Operation of Man, viz. Thought or Cogitation. What ti is. Thoughts are not free. The Reason why men think Thoughts to be free, with the danger and mischief of such Delusion. The Seat or Subject of Thoughts. Of good Thoughts, what they are, and the Benefit thereof. Of evil Thoughts, what they are, and the danger thereof. Rules to be observed for the governmen • of our Thoughts. How the Thoughts of the godly, and unregenerate differ. Of Fathers, Young men, and Babes in Christianity; How each of these have their minds occupied. The best are not free from evil Cogitations; Reasons why God suffers his Children to be molested therewith. And the course to be taken for the preventing thereof.

Question, WHat is the third Operation of man?

A. Thought or Cogitation, which is a motion whereby man doth weigh or consider with himself the thing understood, or that comes into understanding. Sunt cogitations rerum imagines. Ideo assimulatio est imago in mente, formata ad similitudinem rei cogitatae. Moll. in Esa. 10.7. & 13.14.

Q. Are thoughts free, or left to the liberty of man?

A. Thoughts come not within the compass of human justice, being exempted from his knowledge: but they are open to the view of God, and liable to his censure. First, God is a Spirit, and will be worshipped in spirit and in truth, even with the heart, and all the powers thereof. And good reason; for having created and redeemed both soul and body, he is to be glorified both in soul and body. Secondly, God who searcheth the heart, and trieth the reins, and understandeth our secret thoughts long before, he will not only judge us according to our words and works, but according to our thoughts. Thirdly, The Law of God is spiritual, and reacheth to the very thoughts. Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy thought, and with all thy might. Fourthly, The Lord calling them to repentance that have gone astray, doth will them to reform their thoughts, and crave pardon of them. Put away the evil of your thoughts, Isa. 55.7. Circumcise yourselves to the Lord, and take away the foreskin of your hearts, Jer. 4.4. O Jerusalem, wash thine heart from wickedness, that thou mayest be saved: how long shall thy vain thoughts lodge within thee? Jer. 4 14. Cleanse your hands ye sinners, and purge your hearts ye wavering minded, Jam. 4 8. Fifthly, The Scripture dfferenceth the ungodly from the righteous, more by their thoughts, then by their words and actions. The thoughts of the righteous are right: but the counsels of the wicked are deceit, Prov. 12.5. Others cannot judge of us but by external works, sayings and doings: but we must pass sentence of ourselves according to our inward Cogitations. For they are the fruits, that best show the sap of the Tree, according to which we may give judgment. If the sap be evil, [as all men are by nature,] the thoughts are answerable: if we be changed by the power of the Holy Ghost, the cogitations are suitable. Fruits follow the nature of the sap and soil, where bred and nourished: Children resemble their natural Parents. Sometimes this may fail in the natural generation, in the spiritual, never: the mind always begetteth conceits like unto itself. Words and actions are open to sight, subject to the punishment of Law; for which cause they are often cunningly forced, disguised, constrained, the heart purposing one thing, the tongue and hand going another way; as one may talk of honesty, liberality, love, whose heart is set on wickedness, covetousness, malice. Satan can change himself into an Angel of light? so can his Ministers: nothing being more common, then for him, that intends mischief, to pretend friendship. But thoughts are more free, being naturally discerned by him only that seeth the heart, trieth the reins, and keepeth a Court for the conscience: Who then is afraid of evil imaginations? Only that man that dreadeth the presence of God, trembleth at his Word, and hath his heart filled with awe of his Majesty. Thoughts are the immediate issues or productions of the mind, a perfect Image and resemblance of the soul, naturally expressing the quality and disposition of it, as Streames do the nature of Fountains whence they flow: but words and actions are more remote, subject to mixture, and cannot give so clear and lively representation of the hidden man. Many millions of thoughts and forms of imaginations are framed continually within, and do spring out of the heart, without mask or fear, reservation or restraint, being exempted by reason of their secrecy from the priviest search that man can make: But words and actions are obvious to censure, and shadowed with false colors. The soul fashioneth thoughts according to her mould and temperature: but external fruits are coloured according to the Times, Companies with whom we converse, or purposes intended. Sixthly, The godly and ungodly, both are challenged for their evil thoughts or imaginations. Why do thoughts arise in your hearts? God saw that the wickedness of man was great upon earth, and that every imagination of the thoughts of his heart was only evil continually. The thoughts of the wicked are abomination to the Lord. Their thoughts are thoughts of iniquity; Jesus knowing the thoughts of the Scribes, said, Wherefore think ye evil in your hearts? If all Prophesy, and there come in one that believeth not, or one unlearned; he is convinced of all, he is judged of all. And thus are the secrets of his heart made manifest. But if the Word convince of evil thoughts, or command good, they are not free. Seventhly, Man being created of God after his Image, in righteousness and true holiness, doth owe absolute and entire obedience unto his Majesty, in the whole man, and all the powers thereof. He is our supreme and absolute Sovereign: and we his Subjects, to do him all spiritual homage. Eighthly, In the state of grace we are renewed in the inner man, in the spirit of our mind, our hearts are purified by faith, and washed with the pure and clean water that issueth out of the Sanctuary. But if the disposition of the soul be changed, and new qualities produced, the thoughts of the heart must not be rotten and corrupt. Ninthly, Thoughts do knit the heart to God, or draw and turn it from him. Good thoughts do much further communion with his Majesty: evil thoughts hale the soul another way.

Q. How are men drawn to think that thoughts are free?

A. 1. The Laws of men take no hold of them, and most men esteem things according to ordinary proceedings in Courts of Justice. But God's sovereignty is not like man's, nor his sight as man's, nor his Law as the Laws of men. He is of absolute sovereignty, he seeth the heart, and by his Law obligeth the thoughts and motions of the soul to good abearance. The men of this world expect heartty love from friends, willing subjection from inferiors, and esteem kindness according to the good will of the party from whom it proceedeth: no marvel then if the Lord require subjection in heart and thought. 2. It is not possible to avoid evil thoughts, and we are apt to think nothing amiss that cannot easily be forgone. But if we cannot avoid evil imaginations, the greater is our sin, bondage, and misery, which we must acknowledge before God with shame and confusion of face. Though we cannot avoid them, we must condemn them, and by all holy and good means strive to subdue and overcome them through the power of Jesus Christ. We are the Soldiers of Jesus Christ, and must fight against those fleshly lusts that rebel against the Spirit. Nor is this bootless, though we obtain not perfect victory: for if they be let alone they will quench the Spirit, and wholly over-spread us; but if we mortify them by the power of grace, they shall not get head, but rather they shall wither by little and little, and be as spurs to drive us to God in prayer and well doing. 3. They come suddenly and unexpectedly sometimes against liking and approbation, and therefore men imagine no reason that account should be given for them. But the sudden rise of evil imaginations argueth the deep corruption of the heart, which is not yet purged as it ought. Again, they are condemned by the Law, because exorbitant and reasonless: and the wise in heart will not fail to be humbled for them, and to seek their removal that they prevail not to pester and molest the quiet disposition of soul. Is it a light matter that the heart should be taken up with unreasonable imaginations, when it should be set upon God, and stand prepared with every power to do him service? 4. Thoughts do nobody any harm, if the blind conceit of most men may be taken for true sentence But when they are aberrations from the Law of God, tend to the dishonor of his glorious Name, rob him of his glory, are the greatest galls to an holy heart, that would fain entirely solace itself in God, how can we suppose they do no hurt? Besides, they do hurt many ways: for they are the grounds of all evil, the hindrances of much good, and in that respect more especially to be judged and reformed. 5. Gross ignorance of God and his Law, reigneth in the most men, for they conceive of both according to their carnal apprehensions, and judge nothing to be disallowed of the most holy Lord in his righteous Law, but what is cross to their likings and approbations. In the night men discern not the danger of their way: nor can the ignorant take notice of the heinousness of their wicked imaginations. 6. The reformation of the thoughts, is a work of much labor and tediousness, in comparison of that we need to take about our words and actions, specially if we strive no further then to approve ourselves before men. And the better to free ourselves from this laborious toil of keeping imaginations in compass, we flatter our souls as if it were sufficient to look to the right ordering of the outward man; preferring a treacherous and base peace, to a safe and honorable War. 7. By nature we are sick of self-love, apt to think well of ourselves, not willing to cross our desires in that which is pleasing unto them: But this we cannot do, if we look to our thoughts. For their aberration will soon discover to man the loathsome filthiness of his heart, his proneness to evil, and untowardness to good, that he must dote extremely, if knowing the truth of his natural estate, he can be in love with himself, or indulgent to his own desires. And this may be some reason, why of self-love we persuade ourselves that thought is free, that we might not come to the sight of our nakedness.

Q. What is the danger of this Delusion?

A. The mischiefs of it are many and great. First, It denieth the government of God in the heart and conscience, to whose authority every thought should yield subjection. Secondly, It keepeth men ignorant of their natural estate, that they cannot bewail their condition, nor earnestly seek unto Jesus Christ to be healed and refreshed. Thirdly, It produceth a presumptuous power to limit and prescribe the Ordinances; that they ought not to search the heart, captivate the thoughts, and bring them into obedience; but that they serve only as matters of policy, with some to approve and maintain civil honesty and outward holiness, for the attaining of worldly ends. Fourthly, It nourisheth security, hardness of heart, and desperate impenitency: for how can that man labor the amendment of his heart and life, that thinketh no holiness necessary, but only outward conformity to the Laws? How can he offer up his heart to God, that freely letteth it loose, to wander up and down in every sinful vanity? Fifthly, God in his just and rightous Judgment, [when he seeth men to be regardless of his present,] doth give them over to the temptations of Satan, and the sinful lusts of their own hearts, whereby they are carried to all excess of riot, to commit sin with greediness. Sixthly, Neglect of our thoughts, is the nurse of pride, presumption, and self-conceitedness. He can never know how poor and naked he is by nature, what daily need he hath of continual assistance from above, how far he is from perfection, that doth not set upon the mastery of his thoughts.

Q. What is the seat or subject of Thoughts?

A. The heart or soul: Thoughts proceed from it, and rebound again upon it, stirring and affecting the heart to the liking or disliking of what is conceived. Thoughts do not only delight the heart from which they spring, but stir up further to like or disallow what is presented.

Q How may Thoughts be divided?

A. They are good or evil.

Q What are good Thoughts?

A. They are motions of the sanctified heart, stirred up in us by the Spirit of God, whereby we seasonably and holily weigh and consider with ourselves what we know and understand, that we might be affected according as the nature of the thing requireth. The root of holy thoughts, is a sanctified heart: For men gather not Grapes of thorns, nor Figs of thistles, Psal. 14 2. The Tree must be good before the Fruit can be good. If the Vine be not generous, the Grape is not sweet. According to the work of grace in the soul, and the remainders of God's Image, so are the thoughts of men. In the natural man there remaineth some relics of the defaced Image of God, and he may have some thoughts good in themselves, touching moral virtues, and the affairs of this life: In the temporary Believer there is some work of the Spirit, but superficial, and of an inferior nature; and according to this work, so are his thoughts touching the affairs of Heaven, slight, inconstant, subordinate. The true Christian is soundly wrought upon by the Spirit of Sanctification, and his thoughts are answerable to the disposition of his soul, solid, substantial, lively, constant, and pleasing to God. The Author of all good cogitations is the Spirit of God: For we of ourselves are not [no not the regenerate] sufficient to think a good thought, but all our sufficiency is of God, 2 Cor. 3.5. The Spirit enlightens the understanding with the knowledge of the truth, heals and renews the heart, and so kindles in it thoughts and motions to serve God, shun sin, and walk in the undefiled way.

Q. What is the Benefit of good Thoughts or Cogitations?

A. Exceeding great. First, They are notable Evidences of integrity and growth in grace. As our hearts are less pestered with worldly and carnal thoughts, as they are more replenished with heavenly Meditations, so have we gotten a greater hand over corruptions, so have we a more plentiful increase of the grace of God. As good Meditations and Thoughts do more abide with us, are more affected and delighted in, and are more powerful to enable us to holy actions, so doth the grace of God increase in us. Secondly, They are gracious trials and warrants of Sincerity in all private duties and outward actions. For it is not so much what we do, as what we mind; what the lips utter, as what the heart indites; not what the eye or ear attends, as what the thoughts and affections fasten on. The Lord loveth truth in the inward parts, and regards the outward service according to the inward intention. Thirdly, Good thoughts are sensible tokens of present grace, and strong inflamers of earnest desires after more grace. Cogitation kindles desire, and as our thoughts, so are our desires of heavenly things. Fourthly, Good thoughts are Messengers of happy reconciliation with God. For God showeth himself to be at peace with us, when he sanctifieth our nature; and every heavenly motion of the heart to what is truly good, is an Ambassador sent from Heaven to assure us of peace concluded, never to be disanulled. Fifthly, Incredible is the comfort of good thoughts. In nothing do we more resemble the purity and simplicity of God, in nothing do we more communicate with him, then in our nimble and pure thoughts. By these, when absent in body, we are present with him; by these, when the body resteth in the night, the soul may solace itself with God. When we want opportunity to hear, read, or pray solemnly, by holy cogitations we may confer with God.

Q. Is it lawful to think upon our sins or transgressions?

A. In a seasonable and holy manner it is lawful to think upon our sins past, and present infirmities, that the heart may be stirred up to more tenderness, godly sorrow, and detestation of them. But wisdom and circumspection must be used, lest whilst we endeavor to work the soul to the hatred of evil, it be secretly ensnared and defiled with the delight thereof.

Q. What is the issue of good Thoughts?

A. They provoke to an actual and constant approbation and practice of what is pure, honest, praise-worthy, and of good report; they refresh the heart with sweet content, joy and comfort; they raise the soul to a constant and deliberate detestation of all sin and wickedness more and more.

Q. What are evil Thoughts?

A. They are motions of the soul arising from nature, suggested by Satan, or occasioned by external objects, whereby the soul is turned from God in some sort, and stirred to the dislike of good, or the liking of evil. The root of evil cogitations is the corrupt heart, which is sufficient to poison the whole man with all kind of wickedness, being naturally as a boiling Sea, or Sepulcher of corruption, steeming and vaporating up continually a world of all wicked and ill-disposed imaginations. Satan spareth not to inject evil motions into the heart, as Oil into the flame, to make it more vehement and dangerous. And to hurt and annoy, he taketh advantage of our corruption, which is as apt to entertain his suggestions to evil, as tinder is to take fire. But the temptations of Satan could not hurt, were not the heart corrupted, or at least, did it not yield and give place to his allurements. Satan is subtle, and knoweth in what ground to sow his seed; he is busy to molest, and vigilant to take all opportunities to do harm: but corruption of heart giveth him the advantage, setteth open the door for him to enter, giveth ear to his persuasions, delighteth in his suggestions; and man himself is the sole author of all his misery. External objects, though good in themselves, by reason of our corruption, do occasion evil thoughts: but this evil is not from the object, but from the heart that is corrupted, or willfully turneth aside after evil upon such occasion. Before the fall of man, evil was first suggested by Satan, and they corrupted themselves by lissening and consenting to that temptation, which they might have repelled, but would not: But since the transgression of our first Parents, the heart is poisoned of itself, apt to send forth evil motions, which are increased and inflamed by the injections of Satan, and seconded by the world with all occasions that are therein, all serving as fuel to augment the fire, and as matter to nourish and maintain it, till all be set on fire.

Q. What is the danger of evil Thoughts?

A. The thoughts of the wicked are an abomination to the Lord. First, Evil thoughts proceed from a corrupt heart, and argue the Fountain whence they issue to be unclean. Secondly, Evil thoughts are the Seed and Parents of all wickedness; and what justice is it to punish the Children, and let the Mother go free? If common reason do award that the Principal must be punished, at least equal with the Accessary, then must not evil thoughts escape the censure, seeing they are ring-leaders, and fire-brands to all sins: for no outward objects and occasions could hurt, but by the thoughts embracing and affecting them. Nay, if the greater sin, the greater punishment; then evil thoughts cannot pass free, in that they are often conceived, harboured, delighted in, nourished, cloaked, and so made the greatest sins. Thirdly, In cases of Treason, and some other, human Laws condemn thoughts and purposes of evil, though they break not forth into action, that others may be terrified from imagining and contriving the like against such eminent persons or so near unto us: which reasons do much more condemn the evil of thoughts, being commence against the great God, who infinitely excelleth all earthly sovereignty, and meeteth with evil thoughts to prevent the out-breach of evils. Fourthly, Husbandmen that would rid their grounds of noisome weeds, do not only cut down the herb or stalk, but pluck up the root, as knowing their labor would else be vain and to no purpose. If we strive not the stifling of corrupt imaginations, it will profit but little to lop off the buds and blossoms of other sins. When the corrupt heart is a Nest or Cave wherein many unclean Birds are hatched, not only the Birds are to be killed, but the Cage or Nest is to be cleansed, which cannot be done, if we suffer wicked thoughts to lodge quietly, and labor not their removal. What reformation or cleanness is that, to cleanse the outside of the Cup or Platter, and suffer the inside to remain corrupted with rust and filthiness? Fifthly, Amongst mortal men, what King or Prince, though never so Potent, who doth not exact of his subjects an account of pence and half-pence, and not only of hundreds and thousands: why should we think that God will not reckon with us for our thoughts, as well as for our words and actions? When God made the whole man entire and perfect, not only in words and actions, but in thoughts; by good right he may exact that innocence, which he bestowed. And when as men punish the evil that falleth under the sense of their eyes or ears; why should not God, who knoweth, seeth, and heareth what the heart speaketh, show himself a revenger of that hidden wickedness? Sixthly, It is no small offense to suffer the heart or any power thereof to be withdrawn from God, to whom we owe ourselves and all that we have: But every wicked thought withdraws the heart from God, or some power of it. For the power, whereby conceits are framed in the mind, is from God, and should be employed constantly in obedience to his will, according to his Commandment. Seventhly, Evil thoughts allay the heat of the Spirit, defile the heart, interrupt and disturb the holy performance of good duties, and the acceptance of them with God. And as good thoughts minister occasion of sweet rejocing and incredible comfort: so on the contrary, evil thoughts do cause much grief and sorrow. To say nothing, that they fill the heart with much restless unquietness, and continual torture and vexation. The thoughts of the proud, choleric, Ambitious, covetous, how do they pierce the bones, eat up the marrow? Eighthly, Evil thoughts concerning God or man, argue want of love to God and man. Why are we apter to follow vanity, then to commune with the Lord, but because these things bear too great sway in the heart? When the fear of men restraineth from evil speeches, or actions, why doth not the fear of God keep the heart from conceiving or plodding upon idle, vain, wicked things? but because the heart is desperately wicked, and destitute of the fear of God, at least in great measure. Ninthly, Evil thoughts are arguments of God's displeasure, specially if reigning and rebellious: for every high thought that exalteth itself against the knowledge of God, must be brought into subjection, before perfect peace can be possessed with God.

Q. Are only thoughts in themselves unlawful to be esteemed evil?

A. No: but vain, idle and unseasonable imaginations. Excessive thoughts about the affairs of this life; unseasonable thoughts about things of a better life, are not only without fruit, but unlawful; As for a man to be thinking upon some point of instruction that he hath heard or learned, in the time of prayer, &c.

Q. What Rules are to be observed for the good government of our Thoughts?

A. 1. It is good to begin the day with holy thoughts and meditations, not suffering ourselves to be interrupted by any unnecessary occasions. Give God thy first thoughts, that he may hold the chief part in thy heart: and this will sweetly relish the heart, and by estranging it from worldly impediments, fit it, and keep it in preparedness for all good occasions. 2. Discerne wisely between thy thoughts, and avoid all unnecessary imaginations; amongst those that be good lay hold on them that be most fit and necessary, fastening thy thoughts distinctly upon someone thing, and pursuing it until it be brought to some issue. It is the policy of Satan to seek our hindrance, by drawing our minds from one thing to another, without fruit or benefit; it must be our wisdom to watch against his subtlety, that we be not deceived. 3. Restraine thy thoughts to such particular duties, as are incident to each season and occasion. And herein avoid vain speculation and curiosity; let it suffice to know things revealed, and keep thy thoughts in obedience to the will of God. 4. Spend thy special thoughts in the meditation of God's nature, properties and works, his grace and love; the death of Christ, the benefits of his passion; the day of death, thine estate in grace, how thou art to walk, what duties God requireth, how thou mayest preserve communion and maintain peace with him; Add unto these, some thoughts of the miseries of the Times, the distresses of the Church, and the coming of Christ unto Judgment. These are matters of special importance about which our thoughts should be busied in all earnestness. 5. If thy thoughts concern the world, put them back, keep them from the world, (save only as much as needs must, for the moderate maintaining of thee and thine, ) lest heavenly thoughts be drowned and hindered. The reason is, because our hearts being earthly, do presently conceive a sweetness in earthly things. Now spiritual wisdom requireth, that we diminish the love of the creature, that we may increase the love of the Creator. But if they will run upon the world, then turn the course of them a little, to consider the vanity and misery of the evil world, the painted vizor of the pleasures of it, the uncertainty of life; the deceitfulness of riches, how they be not ours; what evils and incumbrances we have received from the world, what fools they have made us in treasuring on earth, whose home and expectation is in Heaven. 6. If thy thoughts concern thyself, or others thy Brethren, Labor to think better of others then thyself: for thou seeft no such thing in them as in thyself. Yea, the more thou seemest to excel others in gifts, the more humble labor to be. For this purpose, conceive not only what thou hast received, but what thou wantest, and what good things thou art without: and then with Paul say, thou hast not yet attained to perfection. 7. If thy thoughts concern any sin, be sure it be to hate and renounce, to bewail and mourn for it, in thyself or others. For there is a slyneass and subtlety in sin, which while we think of, it easily gaineth some tickling and consent, which at least hindereth that through-hatred, that we ought to maintain against it. 8. Rectifie thoughts daily by reading the Word of God, and often private prayer. 9. It is good to take occasion in the night, to exercise our thoughts on God, and such occasions as then shall be seasonably offered, breaking our sleep not unwillingly to this end.

Q. But wandering, idle, unseasonable, wicked thoughts will still be creeping into the mind, how are we to deal with them?

A. We must withdraw ourselves as much as may be from worldly vanity, and not give the least way to wandering and foolish thoughts, but strive earnestly to suppress them with all speed. And to this end, 1. We must examine our thoughts whence they come, and whither they go, and what they do in us. By this means we shall banish a number of idle and wandering thoughts, which like roving vagrants, being worth nothing, come either to steal something, either time or grace: and so shall we make room for better. Sturdy loiterers will not haunt where strict government is exercised: nor idle thoughts dare frequently to show their head, where diligent inquisition is made after them. 2. We must humble and aflict ourselves for the vanity of our minds, and deceitfulness of our hearts, which minister occasions of such infinite imaginations. Let us consider with ourselves, what misery it is to be clogged with such a burden of idle cogitations; much more to stand guilty of taking pleasure and delight therein. How is the soul distempered, that can admit of vain discourses, when she might better be employed in cogitations about the joys of Heaven? It argueth want of wit, or love to sloth, when men stand pidling about staws and sticks, neglecting business of weight when season serveth. Oh, the folly and vanity that swayeth within me, that can give way to roving thoughts, idle, unprofitable, good for nothing, when with more benefit and comfort I might employ myself in the meditation of heavenly things! Thus are we to obey the checks of conscience convincing these thoughts, and to sharpen it that it may censure more, and we be more deeply humbled for them. 3. Strive we to cleanse the heart from vanity and sin, and to store and enrich it with grace more and more. The best method to cure the disease is to remove the cause. Sweeten the Fountain, and the waters will not remain bitter. Specially we must labor against pride, self-sufficiency and covetousness, which minister most common and dangerous matter of idle, sinful and wounding thoughts. 4. We must stir up ourselves to delight in God, and in his Word. For where our treasure is, there will our hearts be also. If knowledge be pleasant to the soul, it will lead thee, when thou goest; and keep thee, when thou sleepest; and talk with thee, when thou wakest.

Q How are the minds of good Christians usually occupied or taken up?

A. The honest and sound-hearted Christian hath sold all that he hath, to buy the Pearl of Price, found in the Gospel; by the Spirit of grace he hath mortified, as all other sins, so the beloved sin of his unregeneracy, to which he yielded submission in the days of ignorance: His heart is purged, his delights altered; the world he doth trample under feet, and renounce the sins that he followed with greediness. He is betrothed unto Christ, as a pure Virgin espoused unto an Husband, and nothing can please so much as communion with him. The stream, heat and intention of all his thoughts do run after God: His good affections of love, hope, joy, delight, reverence, &c. are improved for the best service of his Majesty, and the good of his people. This is the heavenly temper of his soul, and the Cogitations molded therein, are such as these. 1. Having upon mature deliberation cast off the delight of all sins, he doth with all earnestness ponder and consider the vanity and misery of his former course, and bethink himself how he may weaken, suppress and keep under, as all other, so especially the sin of his love, of his inclination, which as he well perceives did most wound his conscience, waste his spiritual estate, defile his soul, and is most likeliy to do him a displeasure, as that which hangeth fast, sueth earnestly, and may easily circumvent. As in a besieged City, look where the greatest breach is made, there the Inhabitants do concur with greatest strength and resolution to make it up, or ressist the entrance of the enemy: so this wise Soldier of Jesus Christ finding what sin hath made widest and most dangerous gaps in his conscience, doth omit no good means to fortify himself and make resistance against it, to crucify, kill, and keep it under forever. For knowing that he must die, if sin live in him, he is willing to be the executioner of his best pleasing sins, that he might escape himself. In which resolution he is so firmly settled, that no persuasions, allurements, or fair promises of sin can alter his determination, or cause the delay of his intended purpose. 2. This good soul sets his thoughts upon the Pearl and Treasure which he hath found and bought: upon this one thing necessary, they run with greatest content and comfort. If any man in deep distress, should find upon the way some precious Stone, that is of value abundantly sufficient to supply his wants, hardly could he keep his eyes from gazing upon it, or restrain his thoughts from musing upon his good hap, and happy condition: His excess of joy conceived would both command and confine his sight and heart, to that so rare, hopeful, and welcome Object. Shall not we then conclude, that a man enlightened to see his spiritual nakedness and misery, with the excellency of all heavenly graces that are to be found in Christ, and enabled by faith, to lay hold upon all the Promises of Mercy made in the Gospel? Shall we not conclude [I say] that he will rejoice in this favor forever, and spend the most, the dearest, the noblest of his thoughts upon this happiness? The wise man considers the Pearl before he buy it; after consideration he cannot be quiet till he have gotten possession; and possessing it, he is both cheered and refreshed with the worth and beauty of it: so that he is never well but when his cogitations are taken up about it. He meditates often upon the love of God, his long suffering, goodness, mercy, and free grace in sparing him so long, calling him so graciously, providing such means for his recovery, granting him liberty and encouragement to believe: and not seldom he is wrapped up in admiration of his present happiness, having passed and escaped the Gates of Hell. And whiles he is in discourse about these things, he seemeth to himself to be in some dream, it being scarce credible (as he supposeth) that such blissful state hath befallen him. 3. Having tasted the sweetness of God's favor, he cannot but desire it more and more, and in fuller measure to be refreshed with the comforts of it: Therefore he bends all his consultations to this point, viz. How he may come to more familiar and better acquaintance with God. (But of this in the next Operation of man.) 4. Nor can an honest heart be unmindful of the rich mercies and incomprehensible kindnesses vouchsafed to him a most wretched sinner. He freely acknowledgeth himself indebted for infinite blessings, and not being able to recompense the least, in all humility he devoteth himself wholly to the service of God, crying out with the Prophet, What shall I render to the Lord, for all his mercies? O Lord I am less then the least of thy mercies. 5. Inasmuch as the righteous are still clogged with sin that abideth in them, though sanctified in part; and are but weak, though willing to be better, they do earnestly bethink themselves in what they come short, and how they might subdue their evil lusts, and chase away those vain, noisome, wicked thoughts, which still arise from the stinking puddle of corruption; and they unfeignedly study and desire that not only their words and actions might be acceptable, but their thoughts pleasing in the sight of God: which grace they beg by fervent prayer, and in part obtain.

Q. Unregenerate men and temporary Believers do think of good matters sometimes, how then do the Thoughts of the godly differ from theirs?

A. When the Child of God dislikes himself most, even then he is far before the best of the other, who have not their thoughts freely, voluntarily, substantially, in an holy manner, exercised about heavenly things, but about carnal liberty, pleasure, profit, long life, revenge, even such things as their corrupt heart most desires. The general ground of difference is, that all unregenerate men foster some special sin, or inferior good in their bosom, about which they spend their principal thoughts: for where the love is, there the heart is also; the body may, the heart cannot be separated from that which is the principal or only delight and pleasure. Of the three sorts of ground that received seed, but brought not forth fruit to ripeness, the best was naught: and the hearers resembled by those grounds, were all unsound. By Simon Magus practice, you may judge of his project and the disposition of his heart. He believed, and was baptized, but had not renounced the world. Some sweet sin, matter of pleasure, ease, honor, wealth, earthly felicity and carnal contentment is harboured in the soul that hath not escaped the bondage of Satan, which he will not abandon by any means: and as sin is more or less predominant, so do their thoughts more or less run after it. The notorious sinners and gross hypocrites have their cogitations wholly bent upon evil: for they are purposely resolved in mind to reap in this life what sensual pleasures soever this world can afford, and not to be debarred from any means available thereunto. The life of a moral honest man is suitable to his thoughts; he is sober, temperate, just, no brawler, fighter, defrauder, &c. but a despiser of godliness, an hater of zeal and forwardness: you may assure yourself his note is this, What needs all this ado in Religion? this Praying, Catechising, running after Sermons? How did our fore-Fathers? they had not so much teaching, yet they lived neighborly together, had all things plenty. I will keep the Commandments, do wrong to no man, follow my business, live as the rest of my neighbors, and my trust is to do as well as the best of them all. Thus for matters of piety, he is no less vile then the former, though he oppose it not so much openly; because he loves moral honesty and little meddling. The temporary, as his heart is seasoned with goodness of nature, civil honesty, and general graces of the Spirit, so are his thoughts more fair, ingenuous, sober, moderate and pious, then any of the former. He watcheth over his thoughts in some sort, as over his words and actions. As he shunneth gross profaneness in life, so he detesteth it in thought. His heart will rise against suggestions of infamous consequence; as those of Atheism, contempt of God, cruelty, murder, adultery, and such like. Conscience will not suffer him to cast off all care of holy duties, and practice of Divine worship. He knoweth the necessity of preaching, and can set forth and speak of the misery of them that want the light of Divine truth for their direction. In regard of present employments he may gain some mastery over thoughts of heaviness, or melancholy, over thoughts of rage and revenge, to prosecute his present occasions more cheerfully. Nor is he altogether careless of the thoughts that molest and trouble him in the practice of good duties; as hearing the Word, Prayer, &c. for he hath learned not to rest in the work done, as though bodily exercise were all that is required. Thus far may this unsound Believer go towards the practice of true piety in his cogitations: But still his heart is earthly, principally affecting things subject to sense; whereas the heart of a sound Christian is heavenly, burning with love to Christ; which causeth main differences in their thoughts. First, The temporary without check or scruple letteth loose his imaginations to idleness, and vanity, to fruitless rovings, specially to worldliness, earthly-mindedness, or vain pleasure: for the heart still holds her interest in these things, and embraceth them with dearest affection. As for the upright man, he hath renounced the world with the affections and lusts, and chosen God to be his Portion, and his thoughts are intended and purposed to the things of a better life. He suffers not his heart to run after his eye, no not so much as to be delighted with it, to be ensnared with the pleasure of it, but by all means he seeks to stifle it at the first rising. Secondly, You must conceive that the temporary Christian, notwithstanding his glorious Profession, hath set up some Idol in his heart, to which he doth service with his best and dearest thoughts, with greatest fervency and continuance; to which God's honor, word, and worship, the motions of the Spirit, checks of conscience, and admonitions of friends are made subordinate. But the thoughts of God's Child are chiefly set upon that one thing which is necessary, subordinating all other thoughts thereunto. And therefore he useth all holy means to nourish holy thoughts, as prayer, hearing, and reading the Word: and avoideth carefully all means which may interrupt or divert them, as idleness, ill company, wicked objects, wandering of the senses, discontent. Thirdly, Spiritual affairs, care of salvation, thoughts concerning the sincere worship and service of God, come into the heart of the temporary Believer by accident, and at reversion; their entertainment is so cold and weak, that other matters better welcome justle them out of • oores, they never affect the soul deeply to cause a deliberate and well-advised resolution to pursue them above all transitory things that perish with the use. But if the mind fasten upon its beloved object, it dwelleth long upon it without weariness, is much affected with its seeming beauty, excellency, or profit. And though he generally suppress and smother all subordinate thoughts, tending any way to the satisfying of the flesh, yet herein is his deceit, that he intends only the curbing of some present, for the enjoying of the main Idol of pleasure or profit which he aims at, that his thoughts being now restrained in a lesser evil, he may have more liberty to prosecute his darling delight: and so when he hath obtained his desire, then the former watch is discharged. With the regenerate it is much better; for though they cannot set their minds upon spiritual things as they desire and pray, yet they labor to make their heart a gracious receptacle of holiest thoughts, they covenant to entertain the good, they watch to prevent evil cogitations, and they are proceeded to a constant resolution to follow after the best things. Fourthly, If the unsound Christian be touched with thoughts of remorse leading to repentance for his earthly-mindedness, voluptuousness, or indulgence to his bosom sin, he slights the matter over, suffers them to die with the time, and after a space returns afresh to his former course, which in truth he never abandoned. But the true Christian worketh his heart to a serious detestation of former sins, and settled purpose never to look to them anymore. If Satan by renewing thoughts of it, seek to re-enter, he doth wisely turn his thoughts to prevent re-entry, calling to mind what bitterness it hath cost, what trouble it caused, how merciful God was in his former deliverance, how unthankful he should show himself in returning to sin again, and into what anguish and sorrow he should plunge himself. This is certain, the thoughts reviving former sins, breed in him more humility, more fear, more watchfulness against new surprises; a daily renouncing of himself, and relying upon God for strength and grace to resist the temptation.

Q. Let us somewhat more distinctly open and look into this Point, for it is a matter of great importance.

A. More fully to open this matter, it must be remembered that all Christians are not of one stature, age, strength, or growth in godliness. There be Fathers, Young men, and Babes, Children and new borne; some need milk, others can digest strong meats: Some be weak in knowledge, rude and unsettled in the faith; others of good understanding are subject to carnal passions, and so Babes. The state of a godly man is not always one and the same; sometimes they are carried into the Mount to behold Christ his glory, at another time they are tossed with waves and winds, as a Ship ready to sink: now they are wrapped up with Paul into the Paradise of God, to see things that cannot be uttered, but by and by they are buffeted by the Messenger of Satan. They have their alterations and changes, calms and storms, peace and troubles, combats and conquests: all these things must be considered distinctly, that we may see what are the cogitations of the godly, and about what things the divers sorts or degrees of them have their minds chiefly taken up, and how they are employed in their several Trials.

Q. Whom do you call Fathers?

A. Fathers are such Christians, who through long experience and much acquaintance with the practice of a godly life, have obtained grace of God to walk more constantly, cheerfully, fruitfully in the paths of Christianity then others; who through long custom have had their wits exercised to discern good and evil, and by daily pains and travels have brought their hearts into a good and heavenly temper; who have accustomed their minds to an heavenly course, and by constancy in well-doing have wrought their souls to delight in obedience as most perfect liberty. These, in comparison of other weak Christians, are termed in Scripture perfect, though they be not come to complete growth.

Q. How are these Christians differenced in their Thoughts from all men unregenerate?

A. First, they have learned to confine their thoughts to a feeling meditation of God, his Word, or Works, the wise managing of the affairs of this life, and the lawful and right ordering of recreations. They are not flitting off and on, dreaming of earthly felicity and outward peace, nor profanely busied about vain and transitory pleasures, as if they knew no better good things to bring delight. But usually their minds are set upon someone or other of those good instructions, which they have gathered out of the Book of God, and safely treasured up in their hearts. Their particular discourses, who can reckon up? They spend many thoughts in meditation upon heavenly matters, as the infinite Majesty of God, his everlasting being, power, wisdom, goodness, mercy, longsuffering; his Works of nature and grace, mercy and judgment; how he spareth men that provoke him daily, executeth his wrath upon the wicked, correcteth his Children for their amendment, and pulleth men from their delights by the power of his Word and Spirit, from which sometimes they could not be drawn. Also they have their minds occupied with the consideration of the shortness, sinfulness, and misery of this life, the certainty of death, with the uncertainty of the time and manner of it; the blessed estate of the Elect and faithful, and the cursed estate of the reprobate and unbelievers, both of them beginning in this life, but perfected and continued forever in the life to come. Again, they are taken up in consideration of their own estate, and the several parts of their lives, how they might keep on constantly in their way, not being turned aside, what hindrances they shall find from Satan, the world and the flesh; how they might resist the occasions of evil, defeat the policies of the Devil, and keep on the Armor of a Christian: How they might spend well every part of the day, give to every man his due, carry themselves in all companies and estates, and go through the duties of their calling so as to be furthered thereby in holiness. When God calleth them to the practice of their Vocations, they busy their minds thereupon, as lawfully they may, but they suffer not the world to unsettle or distract them, to withdraw their hearts from the love of God or goodness: so that their worldly businesses being finished, they can freely, contentedly, constantly fix their thoughts upon some mystery of godliness; as Christ his sufferings, the Covenant of grace, the momentary state of this life, the joys of Heaven, and such like. In a word, they take thought every day they rise, how they may have always a clear conscience towards God and towards men, how they may order well their particular actions throughout the day, that they may make a good account to God at night, and how they may be prepared for the cross to bear it patiently, and profit by it, and so be made fitter and readier to meet the Lord at the last day, and give up a comfortable account of their Stewardship and Talents to him, from whom they have received them. And no marvel; for God hath promised to enable his Servants thus to do, if they seek it at his hands. The man that binds the Commandments continually upon his heart, and ties them about his neck, shall have them to lead him when he goeth, and to keep him when he sleepeth. David was encumbered with the employments of a Kingdom, had many courtly pleasures to draw him aside, and was vexed with manifold indignities that might have distempered his thoughts: but all these could not withhold his intention from the Law of God. Oh! how love I thy Law! it is my meditation continually. It is for them that know nothing better then to eat and drink, sport and play, to seek a shut forth to spend the Summer day and Winter night: Such as have been of long acquaintance with the Lord, and merry because they knew themselves to be beloved of him, have better pleasures and delights in store. They have labored much to cleanse the sty of sin, and empty out that puddle water: they have arrested, condemned, judged their vain, and idle thoughts, their emptiness and barrenness in good meditations: They set diligent watch before the door of their heart to prevent the return of such unwelcome guests, or to espy them presently, if they make re-entry. For experience hath taught them what an hindrance it is to have their hearts disordered with vanities; how it deads their prayers, slackes their proceedings in godliness, disquieteth the comely frame of the soul which they attained with much pains, and cannot repair, if once it be unsettled, without great industry and labor. Moreover, they have hoarded up provision and treasure, which they bring forth as occasion is offered. They discern what is good, and have their hearts at command to follow and affect the direction of sound reason: They have tasted and fed upon the sweetness of God's Promises, and cannot savor now the white of an egg. Christ is their Welbeloved, their heart is truly fixed upon him, and all their thoughts do feast themselves upon him with dearest, most delightful apprehensions. Can they that sing, Come Lord Jesus, come quickly; Can they that pray, Let him kiss me with the kisses of his mouth; Set me as a Seal upon thine heart, and as a Signet upon thine arm; Can they that fervently long, and impatiently seek for Christ being absent: can they do less then in spirit to ascend up into Heaven, and by faith and meditation to commune with him whom they cannot see face to face? Nevertheless, we must not think that this worthy Christian is altogether freed from evil, unprofitable imaginations. Their thoughts and desires are, not as they would, but in great part vain, yea oft rebellious, and such as they would not. For their graces are weak, their actions mixed with corruption, and their cogitations savor of the flesh that abideth in them. The Apostle himself (a man preferred before others, as in calling and sufferings, so in the graces of the Spirit) saith of himself, That the Messenger of Satan was sent to buffet him. (But of this in its proper place.) Secondly, These Christians are upright in their spiritual debatements of faith or practice concerning matters to believed or done. In all humility they consider what the Lord saith, and submit their wisdom and will to the pleasure of his will. Thy look not aside at hope of credit, pleasure, preferrment, friendship, greatness or gain: but aim simply at the knowledge of the truth, the glory of God, and maintenance of every good cause. They think not partially in their own cause; will not be blind in the matter that concerns their friend; are not transported in passion to surmise evil without ground, but follow judgment, equity and truth. They are not so wedded to their opinions, as willfully to persist therein when they be convinced of error, nor slavishly addicted to the course of the Times to conform unto them without judgment. They embrace truth for its own sake, and are contented to be smitten, so they be instructed. 3. The state of unregeneration is utterly unacquainted with those thoughts of pure joy, heavenly consolation, spiritual ravishment, astonishment unspeakable and glorious, that this Child of God doth feel. The temporary may taste of the good Word of God, and of the powers of the World to come: but this is not comparable to the joy of the godly for measure or continuance. He may sip the waters of comfort, but drinketh not soundly; the living Springs of waters, the Fountain and root of comfort, abide not in him. He is partaker of the Spirit in a sort, but the Spirit of adoption, the inspirer of all sound and endless comfort, dwelleth not in him, as it doth in every true Christian: therefore his joy withereth and drieth up, whereas the joy of the upright is abundant and permanent, flowing still more and more. After some serious renovation of repentance with fresh sighs and groans, or some special and set humiliation for sin, or some general calamity imminent or lying upon the Church; after some effectual ferventness in prayer, or an entire gracious sanctification of the Sabbath; upon some strange imputation of fiery tongues, when the innocent heart retiring into itself, finds no cause of such false and cruel imputation, but the defense of God's truth and profession of holiness; or when the malice of the wicked hath so far proceeded, as to compass and enclose the poor soul, that it seeth no way to escape; or when it pleaseth God to call forth his Children to bear witness of his truth, and to seal their Profession with loss of goods, liberty, or life: in such like cas •• how wonderfully and unutterably shall sound-hearted Christians, that have formerly felt the burden of sin, and passed the pangs of the New-birth, find themselves to be cleared and refreshed. When they blow up the coals of the Spirit, and by meditation, examination and supplication, conscionably stir up the gifts that God hath given them; When they weigh and consider afresh the promises that are made to such as confess their sins with hatred and shame, and in truth of heart cleave unto the Testimonies of God; do they not sometimes (when much molested with wrongs and injuries from men) feel such a sensible taste of everlasting pleasures as passeth understanding, as if they had one foot in heaven already? And no marvel: for an heart seasoned with grace is Heaven itself, God and Christ by his blessed Spirit dwelling in it, whereby it is lifted up above itself in joy and comfort. What else can be the issues of the Spirit and Comforter? Let David speak, a man as deeply dejected as ever any; what Psalm of complaint almost doth he make, that ends not in thanksgiving? Now he lamenteth as though quite cast out of mind, anon he rejoiceth as having forgotten his afflictions. The parched, thirsty, and tormented soul, that is full of fear and dread, contrition and sorrow for sin committed, is not far from this joy indeed, though he be in sense: for the Lord hath promised to ease the laden, refresh the weary, and help the needy. As for the temporary Believer, he may travel in the deepest points of Learning, busy his mind in the weightiest affairs of Kingdoms and States, give some entertainment to the promises of grace, think in a sort upon the happiness of the Saints with joy, cast some glances upon that which is truly and spiritually good: But his consultations are not upright, scarce universal at any time; he frames his cogitations according to the current of the Times, and follows that opinion which stands best with his particular aims; and his joy in the Lord is in nature answerable to his affection to the best things, slight and superficial. 4. The seasonableness of these Christian men's cogitations will make an apparent difference betwixt them and all others that are not led by the sanctifying Spirit of grace. An exact constitution is discerned by the activity and nimbleness of the senses, their life and vigor to apprehend their objects, their quickness to be offended or sensibly delighted with their antipathy or convenience: And the spiritual temper or disposition of soul is evidenced and made apparent by the promptness of the thoughts, apt and ready to apply themselves to the states and conditions of times and seasons, according to the diversity of occasions. The best heart is most softened with the dew of grace, most apt to receive the stamp and impression of the Word, most ready to be moved according to the several occurrences that fall out and happen at home or abroad. Now these strong and well-experienced Christians have sought by all means to bring, and by the mercy of Go • have obtained grace to bring their hearts into good plight and order, whereby they are enabled to change and alter their cogitations, as doth best suit with occasions. When God calleth to sackcloth and ashes, to weeping and lamentation, then they apply that part of the Word which is meetest to provoke to humiliation and mourning, and fasten their thoughts upon some judgments which may further to penitency. When God promiseth mercy, offers peace, enriches his Church with manifold spiritual blessings; their eyes are open to behold his goodness, and their hearts enlarged in thankfulness. When Religion spreadeth, the godly prosper, the Saints increase, the Gospel hath free passage, and comely order is observed in the Assembly and amongst the Members of the Church, then they are clothed with garments of gladness: but if profaneness be countenanced, Religion disgraced, godliness decay, the freedom of the Gospel interrupted, good order neglected, and the Saints had in contempt, then they put on the weeds of sorrow, and make lamentation in secret. If God give prosperity, they call for knowledge, seek increase of faith, patience, peace, and comfort; rouse up themselves to watchfulness, humility, and care to take the present opportunity, lest when it be to late they repent their folly. If God send adversity, they examine their ways, acknowledge their wretched and miserable condition, call to remembrance the sweet promises of mercy, look to the providence of God, consider that the end of all chastisements are peace to the godly: And thus seeking greater assurance of forgiveness of sins, power of grace, peace of conscience, and evidence of eternal happiness, they quietly yield themselves in these outward things to the good-will and pleasure of God. The like may be said of other particulars: for God hath given them wisdom to see what advantages are offered for the enriching of his soul, what course is to be taken for the increase of his spiritual stock, what impediments lie in the way, how they are to be removed, and what meditations are fittest to procure good, and to preserve themselves from the contrary danger. Have the thoughts of a temporary Believer their changes, their several seasons and successions? surely they alter as his outward condition of life doth: for upon it they are most constantly and contentedly settled. As the world doth fawn or frown upon him, so is he moved either with joy or sorrow. Spiritual objects if they touch not his temporalities, make no deep impression in his heart, take not up much room in his thoughts. Let God bless or blast a Kingdom, let the Word run swiftly or find great opposition, let sincerity be cast to the walls and profaneness countenanced, he matters not greatly, so he may sleep in a whole skin, and keep his worldly comforts entire. This is that which gives life to his thoughts; if this fail, his thoughts are heavy, dumpish and desperate. Well may he conform and confort with others in words, gestures and actions: but ordinarily his thoughts admit no change, save only so far as his private temporal felicity is endangered by public judgment, or enlarged by showers of mercy and blessings from Heaven, unless the flourishing of Religion cause secret grutching out of fear lest another's credit should be his disgrace. 5. Great is the wisdom and dexterity that God hath given these Christians, both to guard their hearts and govern their thoughts with good success for the attainment of that end they aim at, though not in that measure they would and do desire. Their care is to prevent former evils, and to be quickened in holiness and comfort: which they feel in some measure, comparing their present state with what it was in former times. Experience hath made them wise to make choice of the right way, and to decline the Rocks upon which they dained heretofore. By long travel they have found out where they struck awry, what hath kept them under, how they may lead their lives with more fruit, and make better use of God's Ordinances. In Arts and Trades men obtain greater skill and ripeness by pains and observation, they bring matters to more perfection, and dispatch their business with more speed and facility: and shall a Christian gain nothing in godliness by long practice, heedful observation, and continual watchfulness? their wisdom and dexterity is apparent in these things. First, By spiritual prudence and holy watchfulness they timely discover and defeat all be policies and stratagems of Satan. The blows and soils received, have made them both skillful and wary to espy and disapoint the assaults of the enemy, so that they are neither turned out of the way, nor kept under by them as heretofore: but on the contrary are much quickened and emboldened to renew their faith, repentance, humiliation, watchfulness, so fearing danger, that they decline it wisely. For God in his unspeakable wisdom confounds Satan in all his enterprises, ordering the works of the Devil to the setting forth of his glory. And this secret the Lord hath revealed unto his Children, whom he enableth to get good by all the assaults of that evil One, that what Satan intends for hindrance, that makes them run more swiftly in the right way. Doth he tempt to pride after humiliation? they look into the imperfection of their best duties, and are more abased: doth he tempt to repine? they are stirred up to love. Temptations to rashness make them moderate; melancholy distractions draw them to sorrow more unfeignedly for their sins. Suggestions to remissness kindle zeal, discouragements beget boldness and courage; and in a word every onset provoks to earnest prayer. Secondly, in respect of sins past, or present infirmities, they guide their thoughts so, that they are neither plunged into honor, nor defiled with the delightful and pleasing remembrance of them. A rare and special point of prudence. The sins of our ignorance and unregeneracy leave such a stain behind them, that after repentance men are apt to defile themselves again in their thoughts, by running over the passages and circumstances of them with pleasure and delight. Yea, whiles men set themselves to muse upon their sins in solitariness, with an intent to work the heart to deeper loathing, and unfeigned humiliation for them; it may come to pass that their hearts may be ensnared with the love and liking of some corruption, which they did desire most of all to abhor. Happy then is he, who hath obtained that faith and grace to look back upon his sins without horror or defilement, but not without sorrow and detestation. Happy is that Christian, who can pick out such a time to meditate and pray against his sin, that he may be comforted in hope of pardon, provoked afresh to mourn, and have his transgressions in greater hatred. It is no small measure of grace that doth alter and change us, that we should eagerly persue unto death, what we loved better then our lives. Thirdly, They endeavor with good success to keep out or keep down those vain and wandering wishes that come from corruption: for if they be permitted to kindle in their breasts (as they know right well) they will quickly fire the whole house. They have learned that sins, as diseases, grow by continuance, and that in spiritual, as in bodily sicknesses, it is good to prevent the beginnings. They are well acquainted with the deceitfulness of their hearts, the malice of Satan, and the circumventions of sin, which once entered is not easily expelled: All which considerations awaken them, by faith, prayer, meditation, religious employments, and all holy means, to beat down the body of sin. And where they find themselves more subject to one sin then to another, it is their especial care to curb their thoughts concerning it: and where they find themselves defective in one grace more then another, they think most upon that they want most, laboring to enlarge their hearts in love to all God's Commandments. Fourthly, They give joyful and thankful entertainment to the good motions of God's Spirit, nourishing them with care and diligence that they may fire their hearts, and dry up the unsavory puddle of corruption by little and little. And whereas it is then best to enlarge the mind in holy thoughts and meditations, when it is freest from hindrance, either abroad or at home: therefore they seek and take the fittest opportunities for contemplation by night or day. And lest that noble power of the soul should be taken up with trifles and vanity, feed upon the earth, or wear and waste itself with barren and lumpish melancholy, they are careful and provident to gather, digest and treasure up store of good matter and heavenly businesses for the continual exercise of their minds. Lastly, The special wisdom of these worthy Christians in governing their thoughts, appears in this, that they fit and prepare themselves to undergo all changes without fretting, courageously to break through all oppositions that be made against their godly course, and religiously to carry themselves in all estates and employments, that they be not idle nor unprofitable, much more that they be not stained with the ordinary and common sins of the world. In the issue of their thoughts the strong Christian is differenced from the temporary, (but that comes to be considered in the state of a Christian being in temptation, and is common to him with other Christians: therefore that shall be deferred to the proper place.) And to shut up this point, let it be observed, that what is spoken of the thoughts of the strong Christian, that in some measure and degree may be applied to others also, though they be not so apparent in them, who have not long had their wits exercised to discern good and evil, and obtained grace to lead their life more constantly and settledly in the practice of godliness then others, that have not so known the Lord, and the manner of his dealing with his people.

Q. Whom call you Young men in Christianity?

A. Such Believers as have felt comfort in Christ, tasted of the good Word of God, and been trained up in godliness, but have not attained that strength of grace and comfort, nor that experience in the Christian combat and ways of peace, that the old and well experienced Soldiers of Jesus Christ have gotten. They are a middle sort of Christians, neither so well settled, nor so well experienced in the spiritual war fare, nor having so much superiority over their affections, as the Fathers, nor yet being so weak, infirm, and inexperienced as the Babes. These men having been nurtured up in the practice of holiness for a season, and now called to a more serious consideration of their state and ways, are specially busied in fighting against the temptations of Satan, resisting and subduing their unruly lusts, of which nevertheless they are sometimes overcome. This life is full of conflicts, unsettledness, and some discomfort; now the heart is quiet, shortly distempered with inward suggestions and outward occasions. Their continual work is to make war against their rebellious desires, vain wishes, and inordinate passions, which making strong head against the power of grace, do put them to no small trouble. The Apostle warneth hereof, and showing with whom they must encounter, encourageth to the combat, not only telling what a glorious victory it shall be to vanquish such an enemy, but assuring them of victory, as if they had gotten it already. And though this life may seem tedious and miserable, yet is it safe and comfortable: the life which is not exercised in this warfare, is a life of great woe and deadly dangers.

Q. How are their minds occupied?

A. In watching over their hearts to avoid sin and the occasions thereof, lest they should be enticed, and so disquieted in their minds, and break out to the offense of their Brethren, and reproach of their profession amongst the bad. They grow wary, weary and ashamed of anger, impatience, frowardness, fretting, sensible desiring of their neighbors goods, &c. which were wont to be common matters with them: but now they pray more often and earnestly against them, and have some fear both alone and in company to be overtaken by such passions. But though they covenant to look better to their courses, yet are they soon unsettled and distempered with unruly affections; as in prosperity with forgetfulness of their fervent care which they had, in the works of their callings with earthly-mindedness, discontent, and which they much mislike in themselves, when they come to the sight of it. In a word, they are much grieved for their sins, they heartily purpose and endeavor reformation, they watch against the occasions of sin, they renew their covenant if they have offended; and yet they are oft foiled. And though they have not the like measure of spiritual strength as the Fathers have, to be exercised so constantly about heavenly things, and to make God their guide so seriously; yet they are much delighted with the good examples of such as go before them and give them light. Though for want of knowledge and experience they cannot proceed in godliness, like to the well-experienced, but are oft kept under, foiled, and turned out of the way; yet they are glad of all means public and private, whereby they might be established. In a word, they are encumbered with many vain, loose and roving imaginations, which unprofitably take up the heart; and they fall into dreams of earthly dignities, outward pomp, long life, riches, preferment, pleasure, vain wishing of that which others have, misliking that which is their own, &c. as the Disciples admired the glory of the Temple, and foolishly contended amongst themselves which of them should be the greatest: but as they come to the knowledge of these corruptions, they complain of them, they labor earnestly to reform and amend them, though they be kept under long for their good, that they might see what they are, and be humbled in the sense of their corruption. Now from this that hath been said, it is easy to discern what are the cogitations of this young Christian. First, He takes more notice and consideration of his manifold corruptions, his unruly desires, and inordinate passions, then he did in former times, or any unregenerate man can do. And this worketh his heart to frequent and earnest prayer, continual watchfulness, constant shunning all occasions of sin, and godly jealousy over himself, lest he should be overtaken alone or in company. Howsoever looseness of mind and distemper of affection was not much regarded in times past; yet now he thinks upon it with shame and confusion, seriously intending and endeavoring speedy reformation. But notwithstanding this unfeigned purpose, these evils are neither at once nor easily subdued; which gives occasion to many other cogitations. Secondly, For as he meeteth with many difficulties in the way of Christianity, he is oft discouraged and beginneth to faint, finding much unsettledness in himself, having received many foils, notwithstanding his advised purposes to serve the Lord better: but in this perplexity, after some heaviness, he comes to weigh and ponder with himself what promises God hath made to the thirsty, what enouragements are given to them that strive, what assistance he affordeth to them that watch and pray, whereby he is encouraged to shake off heaviness, with security, and to persist in seeking grace from above. And if he be wisely instructed to live by faith, not only for the pardon of his daily infirmities, but for strength of grace to walk before God in holiness and righteousness, this doth much quicken and comfort him. Oh, he will wrestle mightily, and take courage to rise again being foiled, so long as he is supported with hope of Victory: He will never be secure nor heartless, so long as he is assured of the Lord's help. Thirdly, This Christian bethinks himself how he might provide and put on the spiritual complete Armor of God, whereby he might be enabled to withstand and hold out against all the furious assaults of that wicked One. He hath not learned the use, but knoweth the need of that furniture, which moveth him to seek it by earnest prayer. For seeing Weapons are for the War, now he is exercised with conflicts and temptations, he would not go unprepared. The Apostle exhorteth Believers to take unto themselves the whole Armor of God, that they be not put to the worst, or forced in fight to turn their backs: which direction this young man is fit to hear, being acquainted with the malice of Satan and his own infirmities. Fourthly, His heart is not so deeply set upon worldly businesses, nor let loose to vain rovings as before: but he looks to the Principal, and labors especially to have peace with God. For he well perceives that these things do blind-fold judgment, and poison the will: Therefore the labor of the mind in great part is this, to keep himself from being taken up with carnal, excessive musing about earthly things or vanities, seeing good meditations are not only hindered, but even estranged, and for the time driven quite away. Fifthly, He doth oft and earnestly consider the directions given out of the Word how he might curb his passions, and reform his thoughts, that he might reap the benefit and profit of them. As men of crasy temper willing to better their health, are ready to hearken to any good prescription of diet or exercise: so fareth it with this Christian, who is desirous above all things to get riddance from those evils, that disturb the peaceable disposition of his soul

Q Whom call you Babes?

A. They are of two sorts; for some are as it were in the birth, as the Apostle speaketh to the Galatians, My little Children, of whom I travel in birth again, till Christ be formed in you. The other be such as hang upon the breast, even as Infants which are new borne; whose property is to know their Parents, though they know nothing else, and to cry after them, and to call them by their names (though unperfectly and with a stammering tongue) and to desire the breast whereby they are nourished. They are like to fresh and inexpert Soldiers, who have not as yet been feared in the field; they little mark and consider how they are tempted and enticed. Many follies, weaknesses, and gross ignorance are in the most of them; many deceivings of themselves, many phantasies, and oversights are carried about of them. They know not the multitude of fleshly lusts, which secretly lurk within them, and the passions which ruled them before, keep their hold, and abide in great strength to their disgrace and discouragement. There be two dangers whereinto they are subject to fall; whereof the one is when they feel comfort, and the other when they feel it not For whilst their comfort continueth, the sweetness thereof doth so affect them, that they are ready (to the dishonor of God, and offense of others) to neglect their lawful business, as being a great let to their spiritual exercises; and thereby fall into the snare of the Devil, grow to be idle and unprofitable, to censure and spy faults in others. When they want comfort they fall into heavy dumps, and distractfulness, fearing all was but a shadow and a dream. Because as young Children that are not acquainted with the rod and frowns of the Father, they look to be set upon the lap.

Q About what are our thoughts occupied?

A. His favor is all in all unto them, in so much as if they have not some knowledge that he is tenderly affected towards them, they so long after it, that nothing can satisfy them without it. And about this their thoughts are chiefly occupied, after they know what it is worth; and in the means of their spiritual nourishment, which is the Word of God, and not least of all in this, that they may not in the smallest thing offend or displease God in that which they know. And by this that hath been said, it may appear that the thoughts of God's people, even the weakest, differ much from others, who are unrenewed, to whom the thought of heavenly matters is tedious, who have no delight to think how they may be better reformed, who will not be brought to put themselves in the weights of the Sanctuary, that is, to try their estate by the Word of God. For the temporary Believer doth never so think upon the grace of God and his favor in Jesus Christ, as to prefer it simply and in comparison above all worldly contentments, that this earth doth afford; nor upon the Word of grace, as to receive it into an honest and good-heart, to retain and feed upon it and every part thereof with savor and delight; nor upon the vanity, uncertainty, and feebleness of worldly comforts, as to renounce all interest in things below, that he might obtain a more certain, durable Inheritance in Heaven; nor upon the heinousness of sin, deliberately to resolve not to offend God against knowledge in any wise. But all true Believers, even the weakest Babes, have proceeded thus far: who are yet unable to govern their thoughts, and rule their passions in any good manner; know not the frowardness of their own hearts. Nevertheless, these weak Christians must remember, that they are compared to Children, for that they should daily grow out of childishness, and not think that from time to time they should be borne with, and their follies winked at in them. Therefore, our Savior compareth the state of his Church and people in the first age and beginning of it, to a grain of mustard seed, which being once rooted, how small soever it be, groweth forward from appearing above ground, to be a blade, and so to branch. Teaching his thereby, that they should so look to go from one degree to another, that though they did not know what was to be done of them in this their Christian course, when they first enter into it: yet now after they have been trained up in it for a season, and have tasted of the Promise of life, they should hasten thither through all lets which might hinder them; and purge out, as they come to see them, many unbeseeming qualities and old evil customs.

Q. May not these three degrees of Christians in some respect fall one into another?

A. Yes without question: for the most grave Father may sometime, and in some things, be as weak as the youngest Child, and as violently tempted as the Young man. And many of the things noted before, are incident equally and alike to them all; yet because it hath seemed good to the wisdom of God, by his Servant to make this distinction, we must not neglect it. Besides, it may be confirmed by sundry testimonies and examples of holy Scripture, that some are stronger then others; and we have particular mention of many, who of weak became strong, and increased as in knowledge and years, so in faith, courage, zeal; as Moses, Isaiah, Peter, &c.

Q. Are any sort of Christians altogether free from evil Cogitations?

A. Not any, though some be freed in greater measure then others. Gold hath its dross, Wine its lees: the best soil will bear weeds, the most holy man doth offend in words, in thoughts much more. Every Christian is a Soldier by profession: But our warfare were at an end, if we were freed from the remainders of sin. Nay, the Children of God, weak and strong, are not only thrust, from their peaceable condition with evil cogitations sometimes, but sensibly dazzled also, as men not knowing where they are. The clearest Springs may run muddy after a storm or tempest; Low Brooks swell high at a Flood by the inundation of other waters; The most exact constitution is now and then shaken with a Feaver: and the best man by suggestions and allurements may be turned out of the way for a time. An hypocrite is good for a fit, making fair promises which he forgetteth to make good: and a good man may be distempered for a fit, lissening unto those evil motions, which upon more narrow consideration they renounce and detest.

Q. What are the causes of evil Thoughts?

A. Evil thoughts spring from corruption of nature, proceed from Satan, or be occasioned by outward objects, as hath been said: But we may further note some special causes of them in respect of ourselves, such as these; Negligence in watching over our hearts; carelessness in meditation of good things; formality in matters of Religion; neglect of good and holy motions of God's Spirit; idleness, the fountain and nourse of filthy and terrible thoughts; slight observation of the Word and Works of God, which causeth barrenness; Curiosity and vain prying into things not revealed. But though continual watchfulness, may prevent evil thoughts in good measure, yet no diligence that can be used, will free altogether from evil motions: because the flesh that abideth in us will lust against the Spirit

Q. Why doth God suffer his Children to be molested with evil Thoughts?

A. This he doth for divers ends. First, That they might learn to know themselves, how miserable and corrupt they are by nature, unapt to good, prone to evil, unable to help themselves, or to merit anything at his hands. Secondly, To keep them in humility, that they be not puffed up with the measure of grace received from him, when they feel the fruits of corruption continually troubling and interrupting them. Thirdly, The Lord leaves us to be buffeted with evil thoughts, to prevent security, carelessness, and falling into gross and scandalous sins: as we have often temptations to distrust, to make us the more careful to renew our faith. Fourthly, The daily occurrence of evil thoughts, our inability to avoid them, and the continual annoyance we have from them in our best duties, is an excellent means to drive us out of ourselves, and to send us to Christ for daily pardon of sins, and increase of grace, which we cannot but see to be exceeding necessary. Fifthly, The abounding of sin doth the more commend the rich and superabundant grace of God, who is pleased to continue gracious and merciful to us notwithstanding our daily infirmities, and to heal our stained leprous nature by degrees, until they be made perfect and pure from all spot.

Q When and what thoughts do most trouble the godly?

A. First, What sin we are most accustomed unto, the thought of it will be sure most to disturb us, and that at such times as we would set ourselves to meditate upon some spiritual good thing, or prepare and make ourselves ready to walk with God Secondly, When we are about to do most good, we are sure to be pestered and interrupted with vilest thoughts. Thirdly, The thoughts of the godly are various, according to their condition, constitution, disposition, and growth in grace; as in prosperity to be molested with temptations to security, pride, forgetfulness of God, formality in Religion, if they be not exercised with some affliction in another kind: In adversity to be assailed with thoughts of distrust, impatience, faintness, discontent, repining, and such like. The fearful and tender hearted are beset with thoughts of dejectedness, horror and unbelief; the more bold of nature with presumption and self-confidence, &c. Fourthly, Vain, idle rovings, and unseasonable cogitations do more trouble the Children of God in the practice of good duties, then thoughts in themselves simply evil and ungodly.

Q. What course must be taken for the preventing of evil Thoughts?

A. First, If evil thoughts arise in our hearts, we must presently make resistance against them, humbling our souls by speedy repentance, stirring up ourselves to a further dislike of the evil, and turning the heart to the contrary good or present duty with more fervency and devotion. Secondly, We must store the heart continually with good matter, and set it on work about something that is honest, pure, and profitable, so shall there be no room for idle thoughts. Thirdly, Inordinate boundless desires of mind are occasions of many unseasonable and evil cogitations, which must be limited and brought into subjection, before we can be freed from noisome thoughts about them. Labor we then to confine our desires, and strive for contentment in our estates; so shall we avoid a world of covetous and ambitious thoughts, with such as accompany them, viz. thoughts of deceit, flattery, murder, &c. Fourthly, Watchfulness is a means to keep evil out of the heart, or to apprehend it that it cannot roost there. To be rid from wicked imaginations, we must make a covenant with our hearts, and set continual watch over them. Especially we must look narrowly to ourselves in the performance of holy duties, that unseasonable thoughts foisted into the mind, hinder not present intention, and draw the heart another way. For the neglect hereof gives the Lord just occasion to leave us to be buffeted with all sorts of evil thoughts, impure and terrible. Also we must carefully look to ourselves, when we are alone, that we let not our thoughts rove at random, but confine them to some certain bounds; as the goodness of God, his works of mercy and judgment, &c. Fifthly, It is good to remember, that we must give account for our thoughts, and so to reckon with ourselves for them in this life, that we may not be judged for them in the life to come. Sixthly, We shall graciously prevent evil thoughts, if we beheedfull to entertain the good motions of God's Spirit, to obey the checks of conscience, to make use of God's wonderful Works, seasoning our hearts with the meditation of them. Seventhly, It also much availeth to make a covenant with our eyes and other senses, keeping them from carnal objects; to avoid wicked company, and to turn away from all occasions of evil cogitations.

Q. What are the several kinds of evil Thoughts that must be shunned?

A. First, Unseasonable disordered thoughts beside the business or duty in hand, tending to cool intention, or to interrupt and draw us from the present work we go about.

Q. What are the special Causes of these evil Thoughts?

A. What hath been said before of the causes of all evil thoughts, may be applied to these; unto which these special causess may be added. First, want of preparation to holy duties, and of intention and settling the mind upon God, and as in his presence, in the performance of them. Secondly, A dissolute, inconstant practice of holy duties, arising from love of carnal liberty, gross ignorant conceits of God's worship, prejudicate opinion, or indulgence to some special sin, may occasion roving and distracting thoughts. Seldom can we keep our hearts to what they affect not, be not accustomed unto, esteem not at an high rate, set not upon with all their might. Thirdly, Covetousness and eager desire of worldly things causeth manifold wanderings. He cannot attend upon God, lissen to his Word, lift up his heart to Heaven, that is fast glued to the earth. The worldling may sit before a Preacher to hear the Word, but his heart goeth after his covetousness. Fourthly, Conceit of our ability to serve God of ourselves, may justly cause the Lord to give us up to be buffeted with carnal imaginations, that we might learn better to know ourselves, and be more humble in our own eyes. For trusting in our sufficiency, is it to be wondered at, if we find ourselves disturbed in the service we take in hand, and be made to see the vanity of our hearts? Fifthly, Ignorance and unsedledness is the cause of much slightness, uncertainty, and wandering, of fear, distraction, and inconstancy. When we be ever doubtful of our course, whether it be pleasing to God or no, we must necessarily be tossed to and fro in ourselves, neither knowing what to do, no leave undone. Sixthly, The liberty of the senses in holy duties, as of the eye to rove, and of the ear to wander after pleasing objects, as pompous ceremonies, may be occasions to cloy the heart with carnal thoughts. Seventhly, The heart is to seek in holy duties, because we suffer it to wander all the day long.

Q. What be the unseasonable Thoughts that molest the godly in good duties?

A. They be of divers kinds; some in themselves good and profitable, but not sorting with the present occasion, nor leading us along therein; some in themselves lawful, if they had been recalled in their season; as of matters pertaining to this life, arrands, journeys, building, buying, selling, business that we had forgotten, or have to do with some other person, &c. some trivial, vain, idle and sottish, of things of no worth, or that shall never come to pass. To say nothing of thoughts evil in themselves, carnal, presumptuous, vain-glorious, filthy, curious, &c. which do grievously trouble the heart in the performance of that service, wherein he desires to enjoy most sweet communion and fellowship with God. These latter are not only unseasonable, but sinful in themselves: therefore I will reserve them to their proper place.

Q. What are the Effects of these Thoughts?

A. First, At the best they interrupt the intention of heart in the worship of God, and so hinder the work of the Spirit in the power thereof, and deprive the conscience of much comfort. Secondly, If we give way unto them they may prove occasions of hypocrisy, formality in Religion, profaneness of heart; nay they may procure some spiritual desertion, and move the Lord to give us up to the reproach of some gross sin, to punish our disregard of his glory. Thirdly, Scrupulousness is caused by vain thoughts. Is not this a temptation incident to many weak ones in the day of their desertions; that they dare not meddle with the Ordinances of God, their hearts are so full of ignorance and vanity? they have so abused them heretofore, and their minds are so choked with vanity and abomination, that they are afraid to come before God, lest they should be found guilty of taking his name in vain. But against this, it must be remembered, that the sin which cleaveth to us, cannot excuse the omission of a duty that God requireth. The vanity that disturbes must be labored against, but the duty which God necessarily requires, must not be neglected.

Q. Why doth the Lord suffer his servants to be pestered with unseasonable Thoughts in his service?

A. Satan intends the molestation of the Saints and the dishonor of God, by stirring up such idle imaginations in their minds at that time: but the Lord in great wisdom orders all things to the good of his people and the confusion of Satan. First, Hereby the Lord doth tame the pride of our hearts, and keep us in humility, discovering to us the sinful vanity that doth possess the soul, and our averseness to that which is good. Oh, what wretchedness doth lodge in the heart, that men should delight more to busy themselves vainly, then to commune with the Lord? Secondly, The grace of God is the more glorious, in that he doth enable us to pray, and accept of our prayers. The vanity of our thoughts sufficiently testifies what our hearts by nature do affect and run after: if they be lifted up in any measure to desire spiritual things, it is by the powerful work of grace. The imperfection of our prayers is manifest by our rovings, that we must acknowledge it the great mercy of God, if he vouchsafe audience or grant our requests. What hath been said before of the causes why God suffers his Children to be troubled with evil cogitations, may be applied to these in special.

Q What are the Remedies of these Thoughts?

A. First, To wake with God in the morning, is a special preservative against idle wanderings in holy duties. If the eye be lightsome to see God in Christ, through the glass of the Word, and to hol • waking before him; If the affections be moved to him in thankfulness, who hath led us all our days, who is that Prince that maketh peace in us, whose secret is the strength of our heart that it fainteth not, whose favor is that Shield which doth so cover us, that evils have not leave to assail us, much less to prevail against us; If we fly to Christ early to have the dimness of our sight cleared, to get the distillation of by-thoughts stopped, by looking to him who unites our hearts to himself; if we seek to that quickening Spirit to scatter our slumber, and labor him who is light itself to expel those external darknesses which inviron us; If we look to Jesus Christ who is made of God our righteousness and sanctification, to wash away the guilt of sin, and by his Spirit to cleanse us from the spot of corruption; If we put on Christ by faith, and gird about us the complete Armor of a Christian; If we look to Christ by faith as our salvation, who must bring all our graces forward from one degree to another, as to our Vice-roy, who must tread Satan under our feet, as to our Guide and Directour who must lead us forward in the ways of peace: If we learn thus to awake with God every morning, and prepare ourselves to walk with him, we shall the better be fenced against unseasonable thoughts all the day after. Secondly, Holy preparation to good duties is profitable against idle thoughts. Did we set ourselves to the consideration of our inability and unworthiness to appear before God; to the meditation of his Majesty and holiness with whom we have to do; to the thought of our manifold wants, and the sweet comfort we might have in communion with God, we should not be distracted as many times we are. It is our rushing upon holy things without deliberation, that causeth so many by-thoughts in the performance of our best services. Thirdly, In the practice of all spiritual exercises we must especially look to the intention of the heart, settling it in the presence of the great and all-seeing God, and fixing it constantly upon him alone. Fourthly, Constancy in keeping our times and occasions for holy duties is a great furtherance of intention. Neglect breeds unfitness; discontinuance causeth distraction. If the nest of wandering imaginations be not purged by constant resistance, they will increase more and more. The less communion we have with God, the more untoward are our hearts to come before him. Fifthly, The daily renewing of repentance for all known sin, doth embolden to appear before the Lord in his worship, and fit to free and entire conversing with his Majesty. For the heart that is purged and made clean, is not haunted with the thought of sin, when we are about the most excellent works, as it would be if sin were suffered to have quiet harbor. Sixthly, We must make a covenant with our senses, as with our ears and eyes, &c. that in the worship of God they may not wander after vanity, and so let in such objects as may divert and corrupt our serious Meditations. Seventhly, The confining of our thoughts and affections in worldly occasions all the day long, is a special means to prevent vain rovings, when we intend spiritual duties. If our conversation be without covetousness, discontent, distrust, lightness; If we prosecute our civil affairs with heavenly minds, undertaking them in obedience, depending upon his goodness for success, submitting ourselves to his good pleasure, aiming at his glory, resting in his approbation; If we be frequent in meditation of heavenly things, and draw ourselves into God's presence to have private familiarity with his holiness; If we observe our hearts, that they run not loosely up and down we know not whither; and take notice of our wants, that we might seek supply: then shall the heart be more ready and spiritual when we come to set duties. Eighthly, If we cannot get freedom from vain imaginations, yet may we not omit the practice of good duties: for that were to give way to the corruption of nature and malice of Satan. Therefore casting away all confidence in ourselves, and calling to remembrance the merciful Promises of God to pardon the weaknesses that cleave unto our best duties, we must still draw near unto the Throne of grace, complaining unto our God of the unruliness of our hearts, and laboring to approve them in his presence; waiting upon him for the accomplishment of his work, and comforting ourselves in the promise of his rich, free, undeserved mercy. Thus if we humble ourselves, and prepare our heart to meet the Lord, we shall find the Lord gracious, both to grant pardon, and to vouchsafe freedom from these vain and wandering imaginations. Lastly, If we be distracted with buzzing thoughts in time of Prayer or such like, we must not turn our imaginations upon the temptation, and discourse with it, though it be to work the heart to a detestation of such vanity: for by that means the heart shall be drawn aside from the present duty, and more distracted. But humbling ourselves and checking our sloth in that spiritual work, we must set all the powers of soul with more life, vigor, and attention about the business under our hands. As the corruption of our hearts seconded with the malice of Satan shall labor our unsettling; let us contend by the power of the Spirit to fix our thoughts upon God before whom we stand.

CHAP. V. Of a second sort of evil Thoughts, viz. Vain and Roving Cogitations. The Effects or Consequences of such Thoughts, with the course to be taken for the prevention thereof. Wherein is a large digression about Meditation, showing how it may be raised both from the Works and Word of God, from the Book of the Creature, and of the Scriptures.

Question, WHat are a second sort of evil Thoughts that must be avoided?

A. Idle and vain rovings, with excessive thoughts touching the profits and pleasures of this life, which draw the heart from God, and disturb that sweet and heavenly disposition of soul which ought to be in us.

Q. What are the Effects of these Thoughts?

A. First, They hinder much sweet communion with God, and cause the misspending of much good precious time, with the omission of sundry occasions whereby we might enrich ourselves with grace and comfort. Secondly, They disturb peace of conscience, and disorder the heart when it should enjoy most entite fellowship with God in Christ. For let the heart run loose all day, and it will not stand at command in the evening to wait upon God. Thirdly, They cool the heat of the Spirit and pollute the heart with evil: As they come from corruption, so they increase and strengthen inward corruption; like weeds that fat and make rank the soul to bring forth bad fruit in more abundance. Fourthly, Idle thoughts expose the heart to manifold temptations. Sin may enter and find room with more ease, when the door is held open for it by idleness and roving.

Q. Is it not a thing impossible to bring all our Thoughts into subjection, and a bootless labor to attempt any such thing?

A. We must not look to be free from idle thoughts so long as we carry about with us this body of sin. But as by the grace of God (being of ourselves unable to do anything) we may do all things, so far forth as shall further us to happiness: so by the gracious assistance of his Spirit, we shall prevail so far in the government of our thoughts, as to entertain occasions for the quickening and well disposing of them, to avoid the contrary, to be humbled for our by-thoughts, and to be drawn nearer unto God in spiritual worship. Therefore to labor against vain imaginations is no vain task: for by diligent and constant endeavor, we shall dissolve the Troops that did assault, and gain freedom in measure, though far from perfection. And say we did prevail nothing for a time, by that holy contention we shall approve our hearts to God, that we allow not the evil, which doth molest continually.

Q What course may be taken to prevent these roving imaginations?

A. First, It is to be remembered that we may lawfully set our thoughts upon the businesses of this life, when the Lord calleth unto them. For the labors of our Vocation are the works of God, wherein he hath ordained us to walk: which being followed with moderation in obedience to his Commandment, do not separate the heart from him, but unite it closer unto him. And even whiles the mind is holily employed about the things of this world, it is virtually lifted up to God and looketh towards him. This Caveat is here added, lest scrupulous consciences should needlessly afflict themselves, as if it were an argument of earthly-mindedness in lawful manner to mind the duties of their place; or that their case was evil, because they did not constantly set their thoughts upon things above, when they were exercised about the affairs of this life. Secondly, Cast thy business so that God may have his times every day set out unto him, and our own employments and occasions, their shares and portions allotted them conveniently. And what time shall be set apart for divine duties, let it be observed constantly, as much as may be, yet without superstition. But withal look unto it, that the constant allowance for good duties, be neither niggardly, nor unseasonable, nor slightly passed over; as if the least care were sufficient, where the greatest is too little: nor must we rest in the daily portion, when necessity or opportunity require or afford more liberality. Thirdly, The heart must be well stored with good matter, whereupon it may exercise itself as occasion is offered. And that we might with more readiness recall to mind what is treasured up in memory, and know what is fit to be thought upon; it is good to digest it into order and method, that each thing may offer itself at convenient time, and we be not to seek what to do, when we have opportunity to be doing good. As to make choice of something to be thought upon in the morning, that is fit to season the heart all the day after: viz. how we are to hold communion with God, and prepare ourselves to walk before him that day without offense; what thankfulness we owe unto him for the comforts of the night, and how to preserve our faith in Christ touching all the promises of grace made in the Word. And for the rest of the day, it is good sometimes to think of our manifold wants and infirmities, the haniousness of sin, the benefit of Justification, the royalty of Adoption, the power of grace, the practice of repentance, the privileges of a godly life; the power, truth, mercy, unchangeableness of God, and such like, and that in such order as we have proposed to ourselves For many times we know not about what to busy our thoughts, and so give way to idleness: because what we have learned, is not ranged into any method. Before we enter upon the performance of holy duties, as prayer, praise, &c. let us not be negligent to fasten our cogitations upon somewhat that might quicken devotion, zeal, reverence and attention; as to consider what we are, with whom we have to deal, what wants do oppress us, what liberty we have to ask, what Promises to speed, how we should make our Petitions devotionally, and stir up ourselves to return praise with cheerfulness. So likewise for the Works of God, both of Creation and Government, nature and grace, the observation of them is exceeding profitable to prevent idleness, and to further sudden and settled meditation. Now touching the Works of Creation, we may observe their qualities, use, benefit, and what comparisons are taken from them in the Word of life.

For example, in the World comes to be considered the unity, figure, connection of parts, order, variety, beauty, perfection, circumscription, temporality, and destruction of it: the benefit, delight and comfort that it affordeth unto man: which gives just cause to admire the goodness, wisdom, power, perfection of God; his love and bounty towards man; and to manifest their folly that dote upon things transitory, forgetting God the maker of them.

In the Firmament we may observe that purity, solidity, greatness, immutability or constancy, roundness, locality, order and efficacy by light and motion: all which things set forth the glory of God, and his singular bounty to the Sons of men.

In the Light we may consider the purity, clearness, pleasantness, visibility, swiftness in operation, profitableness, beauty, diffusion far and nigh, and perpetuity of it, that is ever like itself, varieth not, languisheth not by the continual sending forth of virtue. The benefits of light are many and great. It is the Ornament of the World, begetting a real Image of itself. By it all things are made visible: it gives order, time, end, measure and distinction to all corporal things: for without it there is nothing in the world but horrible confusion. Light doth beget, conserve, and add vigor to all inferior things, Herbs, Plants, Trees, Fish, Fowl, Beasts and Men. It doth wonderfully temper, mingle, subdue, knit together and contain all elementary bodies according to the Laws prescribed of the chief Work-man. The light causeth vicissitude of day and night, labor and rest, waking and sleep: It directeth in the way, manifesteth things hurtful and profitable, shutteth up wild Beasts in their dens, and ministereth opportunity to seek nourishment. By the Light Beasts are tamed, wicked men are restrained and shut up in their holes or Caves; all men are furthered to avoid things noisome, and to persue thing healthful, to behold and consider the things that are, to converse more comfortably together, to measure their actions by certain periods of night and day, and to grow in knowledge and understanding. When the Light appeareth the Herbs revive, Birds sing, Beasts play, and man rejoiceth. In Scripture many things are compared unto Light. God is called Light. Christ our Savior is called the true Light, the Light of the world, the Light shining in darkness, the Light of the Gentiles. Light is taken for the Doctrine of the Gospel, for the true knowledge of the Word of God and Gospel; for the knowledge of the glory of God, for holiness of life. It is also taken for heavenly glory, for the grace of God illuminating the understanding. Christians are called the Light of the world, and the Children of Light. Light is put for prosperity, peace, and favor with God; as the Saints pray, Lord lift up the Light of thy countenance upon us, and we shall be saved. These things minister occasion of singular meditations.

In the Sun heat, light, position or place, greatness, beauty, efficacy, swiftness of course or motion, and perpetuity, are to be marked. The benefits of the Sun are exceeding great. It lendeth light to the other Stars, expelleth darkness, enlighteneth the earth, maketh day and night, Summer and Winter, tempereth the seasons of the year, refresheth all things, and by its heat stirreth up vital spirit, produceth, conserveth, ripeneth Herbs, and Fruits, and delighteth both man and beast. In Scripture God is called the Sun of the godly, Christ is the Sun of righteousness. The Church is said to be pure as the Sun. The constancy of God's Promise and Covenant is set forth by the continual course and duration of Sun and Moon. The decay of truth, change of prosperity, and vanishing of all hope of deliverance, is compared to the setting of the Sun, or the going down of it at noon day. And the persecutions and afflictions of the Saints, is resembled to the scorching heat of the Sun. Who so shall consider these things, he shall find just cause to stand astonished at the goodness, power, Majesty of the Lord, and to break forth into the remembrance of his holiness.

The Air is subtle, moist, cold, lighter then earth or water, thin, without color, capable of heat and dryness, void of light but apt to receive light, fluid, by which the parts are divided, and give place to other bodies and succeed them with incredible swiftness, moveable, by which it is diversely tost too and fro of winds and other bodies, sincere in itself but capable of putrefaction, set in the midst betwixt Heaven and Earth. The benefits of the Air are excellent: It refresheth and cooleth the heart and other members that boil with heat; it cherisheth native heat without which it would die presently: It tempereth the parching heat of the Sun, and the exceeding brightness of it, which otherwise would much annoy and hurt the eye. It is the chariot of light, voice, sound, representations which come into the senses: It serves the eye to see, the ear to hear, the nose to smell. It is the minister of motion and breathing, the fosterer of life, the fodder of fire: for when Air is shut forth, fire is quickly extinguished. Now if we compare the qualities of the Air, with the use and end why it was made, we cannot but admire the singular providence, admirable wisdom, and great goodness of Almighty God, in fitting all things so exellently for the good of man. Had the Air been light, man could not have taken his rest quietly; had it been thick, it could not have been the instrument of motion, breathing, sight or hearing; had it been coloured, all things would have appeared like unto it: Had it been hot, it would soon have destroyed the native heat, and caused death. Who would not fear thee, O Lord, most High? in wisdom thou hast ordained all thy Works. The Air that thou hast appointed to give life unto us, thou canst corrupt, that it shall become our bane, destruction and death, if we sin against thee.

From the Air let us come to the Clouds: in them we may behold the wisdom, glory, goodness, and power of the Lord. The Clouds are heavy, and yet hang above in the Air without support; fluid, but run not abroad. Their motion is swift and various, as they are driven by the winds that blow out of divers Coasts of the world. The use of the Clouds is great: They are heavenly Bottles hanged on high, to carry and contain the waters, wherewith God is pleased to moisten the earth to make it fruitful, or to drown it in judgment for the sins of men; They are as a Veil covering the light of the Sun, and defending all inferior things from the scorching heat; They are the Garments of the Sea, and swaddling bands for it. They are called the Chambers of God, the Chariots and Horses of God, the dust of his feet. When the Lord covereth the Heavens with thick Clouds, he is said to descend, or to come nigh the wicked in judgment. God hath sundry times manifested his presence to his people in a Cloude. False Teachers, and such as make fair promises, but perform nothing, are compared to Clouds without water. These things minister occasion of good thoughts, and lead us to the meditation of God's power, goodness, glory, and wise providence, who hath made and doth order all things according to his incomprehensible understanding.

The Rain is a common and base creature, but a lively notable testimony of God's liberality, wisdom, and almighty power. In Scripture he is called the Father of the Rain. It is heavy of itself, yet drawn up into the Air by the heat of the Sun, where it hangeth in the Clouds by the appointment of God, until he command it to descend. It falleth by drops, and is not poured down all at once, lest it should destroy the fruits of the ground, and prove hurtful to man and beast. Nor is this to be omitted, that it descends more frequent and in greater abundance then Snow or Hail. The Rain-water is more thin, sweeter, hotter, more boiled of the Sun, and so more wholesome, more available for the increase of the fruits of the Earth then any other water whatsoever. The Rain doth moisten the Earth, and make it fruitful; it causeth Grass, Herbs, Seeds and Plants to grow and increase: but if God withhold the former and latter Rain, the Earth is barren, the Grass withereth, the Fountains dry up, and the Fruits of the Earth die and perish: whence followeth famine and death of men and Cattle. Rain also doth allay immoderate heat, and so preserve the life and health of man and beast: but extreme Rain destroyeth the fruits, washeth away the fatness of the earth, breedeth distempers in the body, and many ways afflicteth. The Doctrine of the Gospel is compared to Rain; the blessing of God upon the Just is resembled to the Rain that causeth the Herbs to flourish; the calamities that overwhelm the wicked are shadowed forth by an extreme and violent Rain, that throweth down all before it. And by these things we are taught to wait upon God, to walk before him in obedience, and to repent of our sins if we have gone astray.

The Dew that falls upon the ground in small round drops is an argument of the wisdom, power, and goodness of God, as the restraining of that, is a token of his wrath and displeasure. The Dew is cold and moist, and falleth in great abundance at sometimes of the year, bedewing the Herbs with small sprinklings as it were with Pearls. It is more effectual to refresh the Earth, moisten Herbs, and cherish the fruits then any shower; It is profitable not only to the nourishment of man and beast, but as Physic it is useful for their health; It ministers matter to Honey, Sugger, Manna, and Pearl. But Beasts, specially Sheep and young Cattle, feeding upon Herbs full of Dew, do catch harm and die. The Lord saith, He would be as the Dew to Israel, to refresh and comfort them. The blessing of God upon the Just is resembled to the Dew. The Doctrine of grace is compared to the Dew: the Children of the Church in the time of the Gospel, to the Dew of the morning. The favor of the King is as Dew upon the Grass. The righteousness of the hypocrite like the morning Dew, which soon fadeth.

The Hoare-Frost, which the Lord scattereth as ashes, is an argument of his goodness and severity, the swiftness and efficacy of his Word. For he turneth the Dew into Hoare-Frost, and the Frost into water according to his pleasure. The Hoary-Frost of Heaven, who hath gendered it? The use of it is to contain the remaining heat and to repel it into the inner part of the root, that it may lie hid there as balm for the preservation of the Tree. This is the fruit in the proper time or Autumn; behold the goodness of God. But in time extraordinary or unfit, as in Summer and Spring, it is hurtful to Vines, Corn that beginneth to shute forth the ear, and Trees that bud or blossom. This is the rod of God to correct us for sin.

The Lord gives his Snow like wool; He saith to the Snow, be thou on the earth. This is the work of God alone: for man cannot enter into the Treasures of the Snow. The Snow is pure and white, and descendeth in light flakes: it is softer then Hail, but melteth not so soon. It moisteneth the earth slowly and by degrees, as it sucketh in the milk of Snow; As a garment of wool warms the body of man, so this woolly garment of the earth doth cherish its inward heat, and preserve the vital spirit of Seeds that they be not killed with cold. And by its lightness and purity it doth leaven and purify the earth. In Summer the Lord refresheth the earth with rain, and in the Winter he clothes it with a garment of Snow. Thus he preserves all things when he seemeth to consume them. This Work of God setteth forth his glory, and affords great matter of praise.

Let us a little consider of the Hail; Who hath looked into the treasures of the Hail, which the Lord hath reserved against the time of trouble, against the day of Battle and War? Surely the Lord is wonderful in this, as in all his Works. The forming of the Hail, the divers shapes and figures, the impetuous manner of descending, is it not wonderful and terrible? Hail-stones are the Bullets of the Lord of Hosts, ordained for the execution of his just Judgment, hurting the Fruits, Trees, Beasts and men themselves: whereby such as daube with untempered mortar, may learn that their work shall not stand.

The Winds are Witnesses, Chariots and Stewards of God. Witnesses, for they show that there is a God Almighty, who bringeth the Winds out of his Treasures, raiseth and stilleth them at pleasure. Who can bind up the Wind in his den, or cause it to blow upon the earth? none, but the mighty Lord. The Wind is invisible, but strong and mighty, discovering itself by sound and effects; but we know not whence it cometh, nor whither it goeth. They are the Chariots of God: for he is said to ride upon the Clouds, and the Winds are as wings added to them. They are the Stewards of God, because they dispence his benefits and judgments. The Winds with their wafts do move and alter the Air; gather Clouds and dissolve them, cause rain and make fair wether, purge the Air and Water by motion that they putrefy not, and so become perilous to man and beast. Further, as they are instruments of much good to man, so are they means of many evils, because of sin. For they bring rain, cause diseases, rent Trees, overthrow Houses, break Ships, eat up the green Pastures, blast the Corn, &c. Whence the wrath of God is compared to a Windy storm or Tempest, and the destruction of the wicked to a Whirle-wind. The consideration hereof doth admonish us to praise the Lord for his goodness, and to return unto him by true repentance, if we have gone astray. The work of the Spirit in our regeneration is compared to the way of the Wind: so is the work of God, which he is about to do. Vain words are called words of Wind: vain hope is resembled to the Wind. The life of man is a Wind. He that troubleth his house [saith Solomon] shall inherit the Wind. The wavering, halting, unsettled man, that is tossed too and fro with every temptation, occasion or blast of vain Doctrine, is said to be blown up and down with the Wind: Whereby we are taught to build surely upon the Rock Christ Jesus.

Thunder and Lightning is the terrible voice of God, which with vehemency of the crack, swiftness of motion, large excussion of fire, and strangness of effects suddenly following, doth terrify man and beast, yea, make the Mountains to leap, and the Hills to quake for fear. Thunder is most vehement, exceeding the noise of many waters, swift, most potent, and full of Majesty. The Effects of Thunder and Lightning are both profitable, and hurtful. They are profitable, that they purge the air from poisonous and gross vapors, they prepare the womb of the earth to nourish the Seeds better, they make the earth fruitful as they are accompanied with showers which shut the Pores of the earth, that the spirits of Fruits do not breath forth, and the Seed wither; or as the Lightning with its hot and subtle spirit, doth open the passages of the earth tied together, and so cause the Seed almost choked, to bring forth increase. Their hurtful Effects are many: they dry up tender herbs, offend the sight, infect the body with noxious vapors, corrupt Wine and Beer. Strange things are reported of the Lightning; as that it hath burnt the Vessel when the Wine hath not run out; it hath melted a Sword and not hurt the sheath; and silver and gold hath been molten by it, the Purse not touched: It hath burnt the hair upon man's body, not hurting the skin or any other member; and the like of his garments, shoes, girdle, &c. The Mother being safe, Infants do oft perish in the womb by Lightning. Some by Lightning are brought to madness. It hath consumed man inwardly, without any visible or apparent hurt outwardly. These things call upon us to praise and extol the great and glorious Name of the Lord our God. When it thundereth, then God doth speak and warn, that we acknowledge our impotency and uprighteousness, and ascribe unto him power and Majesty, trusting in his defense, who is able to subdue all our enemies, and flying unto him by hearty prayer, and true repentance.

Let us come down to the Water: It is a cold, fluid and moist body, inclining to a round figure, greater then the earth if we respect natural extensibility, but lesser then it if we consider profundity, lighter then the earth, without color, thicker and more solid then the air, of perpetual motion, apt to receive divers qualities, and for the good of the whole gathered together into certain channels of the earth. The Water is the great Miracle of the world, if we consider its motion, variety, place, and qualification for the sundry uses whereunto it is appointed. It is moved continually, but the natural cause of it unknown; the variety of things that are bred in the Waters are innummerable; The Water hath concavities in the earth, but is not properly sustained of it, as being lighter; It is ordained to be a receptable for the Fish, and matter for their nourishment; and accordingly it is fitted, being more thin and subtle then the earth, else they could not move therein, but not so subtle as the air, for else it could not be matter of food, nor fit for their swimming. Who knoweth not the profit of the Water? whereby the earth is moistened, which otherwise would be unfit to bring forth fruit: It washeth away the filth of the body, cooleth against the heat of the Sun; refresheth when we are tortured with thirst; profiteth both in Summer and Winter, sick and whole, night and day. It is the Seed of Minerals and Metals, Gold, Silver, Brass, Lead, Pearl and precious Stones. For as the Fruits of the earth have their roots and seeds in the earth, but their perfection and ripeness they obtain in the air: so the Fruits of the Water have their seeds and roots in the Water, but obtain their perfection and ripeness in the earth. Oh, the incomprehensible wisdom and goodness of God! How clearly doth it shine in this world? Who can shut his eyes so close, as not to see, it is his mercy that the Water doth not overflow and drown us; or that it is made serviceable for our use? The trunck or body of this Water gathered together into one place, is called Sea; and the Fountains or Rivers dispersed through the earth, are as boughs or branches of it. The Sea is great and spacious, swelling in some parts above the earth, but keeping itself within limits or bounds prescribed by the providence of God; not rising with the Waters that flow into it from the Rivers, not decreasing notwithstanding the abundance of Waters it sendeth forth to refresh the earth, Herbs, Plants, and for the use of man and beast. The saltness of the Sea is both wonderful a • d profitable for the more fit habitation of Fishes, who are delighted with saltness, and that it might the better carry the heavy burdens of Ships, and be more commodious for sailing. The course of the Sun is admirable, so is the ebbing and flowing of the Sea. O Lord, thou hast not left thyself without witness, in that thou hast bounded in the proud waves of the Sea by the Sands upon the shore, saying, hither shalt thou go, but no further. Who would not fear thee, O Lord of Hosts, and tremble at thy presence, who hast placed the Sand for the bound of the Sea, by a perpetual decree that it cannot pass it. If the raging Sea be obedient to thy Word, how stubborn shall man show himself if he be disobedient? The Fountains and Rivers, that are as branches of the Sea, are fresh, sweet and more pure: and may fitly be called the milk of things vegetable. And it is admirable to think, that Waters should continually issue from the Sea by cavites and veins into all parts of the world, and in passage should lose their saltness. How excellent are thy works, O Lord? How great is thy goodness towards the Sons of men? Thou art the Father of the Family, that providest liberally for every living thing. Thou sendest the Springs into the valleys, which run among the hills. They give drink to every beast of the field: the wild Asses quench their thirst. By them the Fowls of the Heaven have their habitation, which sing among the branches. Who can comprehend the benefits and comforts, that the Streams and Fountains do afford to man and beast? Who knoweth the cause of their perpetual flowing? O my God, I will praise thy goodness as long as I live. What are the Rivers of Water to the thirsty Plants or chased Hart, that is thy favor, thy grace, and the word of comfort to the thirsty soul: Oh, satisfy me with thy favor, refresh me with the Waters that flow from thy Sanctuary.

Ice is water in substance, differing from it only in manner, viz. in congelation: but God must be acknowledged the Author of it. Out of whose womb came the Ice. The Ice as a stone or bright Crystal, doth sometimes cover the face of the deep, and grow to that hardness and strength, that it is able to bear loden Waines. Is not this a great work of God to be had in remembance? He casteth forth his Ice like morsels.

The Earth is the lowest Element, cold, dry, thick, heavy, placed in the Center of the World, immovable, the receptable of heavenly influence, round, that on every side it might receive the influence of the Heavens, making one Globe with the water, standing in the water full of hidden quickening seed, tempering the moistness of the air and water in bodies with its dryness and solidity; the glory of God, his eternal power, wisdom, and goodness do shine clearly in the qualities, situation and use of this body great and massy. It is firm and solid, that might be commodious for the habitation of men and beasts: for otherwise the brute creatures could not walk, feed and lie, nor man with safety plant, travel and build upon it. It is heavy and great, yet hangeth in the midst of the world, as the Center, being underproped with no pillars, or natural foundations. It is the powerful Word of God that hath fastened the Pillers of the Earth, and laid the corner Stone thereof. It is round, yet immovable; in figure apt to move, but cannot be moved of the water. This is the work of God, and it is marvelous in our eyes. It is seated lowest, that it might receive the influence of the Heavens, and other creatures might lend their help for the preservation and bringing forth of all things requisite for the use of all living creatures. Oh, the admirable frame of the Earth; as in the body of man there be Veines and Arteries, humors and marrow: so in the Earth, there be Veines and Concavities by which waters are conveyed from the Sea to all parts of the Land; there be humors and marrow, which is the vital spirit and seed of things that grow upon it, or be fostered in the bowels thereof. The outward face of it may seem dark, ha • d, dead, dry and cold, but it is a most fertile Mother, best, most patient, unwearied, most constant, most faithful, most liberal, always bearing in her womb, and in her arms. What shall we say of the benefit of the Earth? It is the seat of men, it receives, nourisheth and sustaineth them when they are born and brought forth; It takes them into her lap when they die and return unto the dust. It is the storehouse of plenty, the Garden of delights, the shop of Medicines; It is prodigal of all good things, fruitful, even to pleasure and delight. It bringeth forth and nourisheth infinite variety of yearly fruits, of divers kinds, colors, forms, taste, qualities and operations; and these not for necessity only, but to please and delight the senses. The Earth, O Lord, is full of thy goodness. This first Leafe showeth, what plenty of good matter might be gathered out of this large Volume of the Creatures: but it is infinite to prosecute each particular in this order: I will therefore briefly note by some particulars mentioned in Scripture, how use may be made of everything in Heaven and Earth, and of whatsoever doth befall us. Thou canst not abide t • look upon the Sun: how should we comprehend the reverend Majesty of God?

Good men are resembled to Trees planted by the Rivers of water, whose leaf never fadeth, and that bring forth seasonable fruit in their kind: The ungodly are likened to briars and brambles, to the barren Fig-tree, to Trees twice dead and plucked up by the root, whose end is to be burned.

The Grass, Herbs and Flowers which quickly wither, or are cut down before the evening, represent the shortness and vanity of man's life, and all outward glory.

The good Ground that receiveth the seed, and bringeth forth ripe fruit, is an Image of the good Hearer, that hideth the Word in an honest and good heart, and yieldeth perfect fruit with patience. The high-way side shadoweth forth the Hearer that understandeth not the Word, giveth it no entertainment; the Corn upon the house top that withereth before Harvest, resembleth the temporary Believer, that rejoiceth in the truth for a time, but starteth aside in persecution, or is choked afterwards with the carnal pleasures or profits of this world.

Our Savior compareth the Doctrine of the Gospel to Leaven that leaveneth the whole lump, and seasoneth it to be fit for use: and the Word of his Kingdom to the grain of mustard seed, that being cast into the earth doth grow and increase, till it become a great Tree.

The wicked are likened to the Chaff, that is scattered too and fro upon the face of the earth, driven with the wind, and at length cast into the fire: the godly to the grain full of sap, that cannot be blown away, and is carefully laid up for use.

The Church is likened to a Barn-Floor, wherein there is both Chaff and Wheat, light and good Corn mingled together, till it be sifted with the sive, or fanned with the fan: The Doctrine of the Gospel Discipline carefully exercised, and afflictions sent of God, are compared to the sive or fan, whereby the good and bad are separated one from another.

The cursed Ground that drinketh in the former and latter rain, but bringeth forth nothing but briars and brambles, is a representation of their condition that live under the means of grace, but walk after the flesh and lusts of their own hearts.

The knowledge that the Ox taketh to his Owner, and the Ass to his Masters Crib, is an admonition to us to look up to the Lord from whom every good and perfect gift cometh, and in thankful obedience to acknowledge his love.

The Stork in the Heavens knoweth her appointed time, and the Turtle, and the Crane, and the Swallow observe the times of their coming; whereby we are instructed to observe the Judgment of the Lord, and the day of our visitation.

As the Eagle stirreth up her nest; fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: So the Lord preserveth his people, and leadeth them in safety notwithstanding all that rise up against them.

By the meekness of the poor Sheep, not bleating when his fleece is taken away, or his throat cut, we are taught to be patient in all wrongs, afflictions, and disgraces of this world.

As the Hen gathereth her Chickens under her wings, so doth the Lord defend and shadow them that put their trust in him.

The provident Ant gathering her meat in Summer, doth call upon us to redeem the time, and observe the opportunity offered for the gaining of things temporal and spiritual.

The Hill-Rats make their houses in the Rocks, and so deliver themselves from dangers that beset them: thereby we are taught, to work ourselves by a lively faith into the impregnable Rock Christ Jesus, and to fly unto him as our strong Tower of defense.

The Spider taketh hold with her hands, and is in Kings Palaces: whereby we are taught to be industrious and diligent, not slothful in our Vocations; to be expert Artificers and exact workmen, not unskillful slubberers in our Trades. And from the three last mentioned examples we are instructed, that though we be weak in ourselves, we should not fear to set upon hard and difficult things, if we be called thereunto; for industry and skill can effect great things, and overcome manyfold impediments. The Spider plies her web in Kings Palaces, where are many comers and goers; and is not ashamed in respect of the pomp and Majesty of the presence, nor drawn aside to look after them that pass too and fro, nor dismayed though her work come to naught and be swept away: by which example we may receive instruction, not to be terrified from the works of our calling by any presence.

The Locusts have no King, yet go they forth all by Bands: whereby we are admonished, that needful and good services are to be performed, though we be not urged thereunto by compulsion, nor forced by the command of authority; and that association and concord is very useful, and of great validity, in every state public and private.

As the Patridge sitteth on eggs, and hatcheth them not: so he that getteth riches and not by right, shall leave them in the midst of his days, and at his end shall be a fool.

The Horsleach that crieth, give, give, representeth the nature of the covetous that is never satisfied.

The Serpent is wise to save his head; and the Dove innocent and harmeless without gall: whereby we are admonished to be discreet without fraud, and innocent without folly.

The Spirit of God is resembled to Fire that enlighteneth darkness, purgeth dross, melteth Iron, and warmeth the cold stone: It is also compared to living waters, that refresh, quicken, make fruitful, and spring continually. Afflictions to the godly, are as Fire to Gold, which it purifieth and refineth: but the wrath of God to the wicked, is as Fire to thorns, stubble, dross, dry wood, which are easily consumed.

The continual disquietness of the Sea, setteth forth the restless state of the wicked, that boil inwardly with lusts, and are tortured with an evil conscience. Many profound and deep mysteries of Divinity are notably pourtraited to our sight by earthly similitudes.

The helpless condition of a poor Infant new born, whose navel is not cut, that is not washed with water, nor salted with salt, may put us in mind of our misery by nature, who are defiled with sin, and dead in trespasses.

Our spiritual incorporation, conjunction and growing up in Christ, is shadowed by the union of the Vines and branches, of the head and members, of the foundation and building, and of man and wife in one matrimonial body. The branch draweth sap from the Vine; so do we suck grace from Christ: the branch abiding in the Vine beareth good fruits; so shall we if we abide in Christ.

The thirsty ground drinketh in the rain; the new born Babe desires the sincere milk of the Word, that he may grow thereby: so must we desire, drink in, digest, and keep the sincere milk of the Word, that we may increase and thrive in spiritual things.

The seed that is not quickened except it die, is a similidude of the resurrection of our bodies, that shall be raised again, though they be turned into the dust.

The Lord is compared to a Nurse, a Father, a Shepherd, a Vine dresser, or Husbandman. The Nurse cannot forget her sucking Babe, taketh it by the arms, teacheth it to go: so dealeth the Lord with them that be his people, whom he hath chosen to be his treasure. Fathers correct their Children in love, for their amendment; they draw them with the cords of love and kindness; they provide things necessary for them according to ability; they rejoice in their return, if they have gone astray: in all these things the Lord showeth himself to be a most kind Father to all that fear before him.

Shepherds lead their Flocks to green Pastures, put the tender Lambs into their bosom, drive the great with young softly, watch them by night, that they be not devoured with wild Beasts, and seek the strayed Sheep till they have found him: in all these things the Lord showeth himself to be the good Shepherd, that careth for his Flock. The Husbandman will hedge and plant his Vineyard, manure and prune his Vines that they might bring forth sweet Grapes in greater plenty: this setteth forth the manner how the Lord dealeth with his pleasant Plants.

Children delight in their Parents, run to them for what they need, trust in their providence, be content to live at their finding, desire to behold their smiling countenance, if at any time they frown upon them; whereby we are admonished to rejoice in God, to trust in his mercy, to desire his favor, and freely to resign ourselves to live at his finding.

Lukewarme water is noisome to the stomach, and meat half roasted unsavory to the taste: no better the service of a lukewarm Christian before God.

Holiness is resembled to a Garment; faith to a Shield, hope to an Helmet, sincerity to a Girdle, righteousness to a Breast-plate, the Word of truth to a Sword, the preparation of the Gospel of peace to Shoos: when we put on our apparel, and gird them to our loins, that they may sit close and be for use, we are put in mind of that spiritual Raiment which must be put on and worn continually.

The loathsome course of them that turn to sin again after profession of amendment, is likened to the returning of the Sow that was washed, to wallow in the mire, and of the Dog to his vomit.

As the Clay is in the hand of the Potter, so are we in the hand of God, who hath power to frame us to honor or dishonor, according to his own pleasure. The Potsheard cannot say to the Potter, why hast thou made me thus; nor is it for man to dispute with his Maker. Children grow as in age, strength, and stature, so in wisdom and discretion, forgoing their childish conditions: so should we grow from grace to grace, renouncing those vanities that we formerly delighted in.

Corporal Hunger and thirst after the supply of things neccessary for the maintenance of this life, doth mind us of our duty to thirst spiritually after the true bread and water of life, after sound righteousness and true holiness.

Our readiness to give good Gifts to our Children when they crave them, should bring to remembrance the readiness of our heavenly Father, to give his Spirit to them that ask it.

Sin is the stain and filthiness of the soul, which must be washed away with the blood and Spirit of Christ: When we wash our hands, rub our garments, cleanse our vessels, we should remember it is our duty to make clean the inside of the cup or platter, to purge and purify the heart and conscience.

The creatures are subject to vanity for the sin of man, and thereby we should be put in mind of our transgression: If the earth give not her increase, the fruits be smitten, our horse stumble or fall under us, we must consider how we have dealt undutifully with God, and turned aside from his Commandments

Sin is a spiritual sleep or slumber: as we rouse up ourselves from bodily drowsiness when we have any special occasions, so should we at all times watch against sin and the occasions of it.

Strangers are careful to walk inoffensively, love not to be long absent from home, and patiently bear many things not so agreeable to their minds: whereby Christians should be admonished, that it is their duty to haste towards Heaven, live unblameably, and possess their souls in patience.

The courage of the Lyon, which turneth not away from any; and the valor of the Horse, that rusheth valiantly into the battle, as it setteth forth the goodness and power of God, who hath given such gifts unto his creatures; so doth it teach us to be courageous for the truth, and to go forward with undaunted resolution in the ways of godliness.

Wise men lead their Horses or Cattle gently down steep hills or descents, lest they should stumble or catch harm: so doth the Lord lead his children in their dangers. The Husbandman observes his times and seasons to plow and sow, orders all his grain according to the nature of it: so hath the Lord his times for mercy and judgment, and he dealeth will all men according to their state and condition, as may be most for the glory of his name, and the comfort of his servants. In times of war or great peril, men plant themselves in the strongest Castles or places of defense; so should we run unto the Lord our rock and high Tower of defense. The diseased seek to the Physician, the wounded to the Surgeon; so must the distressed conscience to Christ Jesus the spiritual Physician of the soul. Clients, that cannot speak for themselves, nor lay forth their own Cause, are glad to entertain Advocates, to make known their suits and procure them favor: what a privilege is this, that all the elect have Christ Jesus to be their Advocate and Intercessor? The Merchant is diligent to take his opportunities to buy and sell; so is the Husbandman to plow and reap: which mindeth us of our duty to repent and do good whilst the season lasteth. Men dig for silver and gold; in receiving sums of money, they are wary not to take slips for current Coyn: so must Christians cry for wisdom, search for knowledge, and try the spirits that they be not deluded with error. He that disburseth money upon Lands, will look to it that he be not deceived in the tenure: In our spiritual purchase, we must be circumspect not to embrace a shadow for the substance.

The Providence of God in causing it to rain upon the desert where no man dwelleth, in feeding the young Ravens, in satisfying the Lions whelps, and clothing the Lilies of the field, doth teach us to trust in the Lord for food and raiment, casting off excessive and distrustful care. The manner of God's administration also doth minister infinite occasion and variety of good meditations; if we do observe how he doth forbear the wicked, correct his children; destroy the ungodly, deliver them that trust in his mercy; confound the devices of the crafty, set at liberty the simple and him that hath none to help him. But when should I make an end, if I stand to rehearse particulars; these may suffice to show how we may raise matter of good meditation from the works of God, yea from everything we go about, or that doth befall us. I will not stand to rip up that treasury of matter that is to be found in the word of life, the holy Scriptures: without question from the Works and Word of God, a man, if he will be industrious, may abundantly furnish himself. Fourthly, Diligent conscionable reading the holy Scriptures and other holy books, is a special means to prevent rovings: for it furnisheth the heart with good matter, helpeth the memory, quickeneth the affection, and kindleth the desire of good. Fifthly, Pray God earnestly to keep and direct our thoughts. We are not able to turn our eyes from vanity, nor to keep the door of our lips, much less to order our cogitations, without his special grace. Sixthly, We must hold our thoughts to things above, though it be painful at the first. The greater strangers we be to good thoughts, the more tedious it is to keep our hearts unto them: but custom makes that easy and delightsome, which at first was harsh and difficult.

CHAP. VI. Of the third sort of evil Thoughts, viz. such as proceed from original corruption, which are of divers kinds, respecting God, his worship, Word and Works, our neighbor, or ourselves. Rules for the trial of ourselves touching our Thoughts. How these evil Thoughts are to be reformed.

Question. WHat are the third sort of evil Thoughts that must be shunned?

A. They are evil in themselves, which proceed from original corruption, that poisoned fountain of impiety and unrighteousness.

Q. What Thoughts proceed from Corruption?

A. They are of divers kinds, respecting God, our neighbors, or ourselves. Natural imaginations concerning God, respect his Glory and Majesty, his Worship, his Word or Works. The corrupt Thoughts of men concerning God himself, are 1. Atheistical; as the fool saith in his heart, There is no God; Pharaoh, Who is the Lord that I should obey him? 2. Idolatrous; when men give that to Idols, things that are no God's, which is proper to the Lord alone. 3. Heretical; when men deny the distinction of Persons, question the Divinity of the Son or holy Spirit, or conceive of God according to their own fancies, not as he hath revealed himself. 4. Impious and profane; as that he doth not see, behold or take notice of the doings of men; that he will not punish or call to reckoning or account for our misdeeds; that he is not omnipotent to save or destroy; nor good and gracious to help or succor in due season. And from hence arise Thoughts of security, that evil shall not come nigh unto us: of pride, that we can never be moved, that no man can withstand our power; that we shall fit as Queens, and never see any sorrow or calamity; that we shall not be subject to any commands: of distrust; that God doth not regard, will not make good what he hath promised: of derision and scorn; that what he promiseth or threateneth shall never come to pass: of murmuring and impatience, fainting and unquietness: of contempt and disregard; as if the help, assistance and favor of God were not to be esteemed: of carnal confidence; as if we were able to provide for or help ourselves, by wit, wealth, friends, or wicked devices. Touching the Worship of God, the corrupt thoughts of men are, that it is a vain thing to serve the Lord, or pray unto him; that the true worshipping of God, is the cause of famine, war, pestilence, unseasonable weather, sickness and death; that it is tedious and burdensome, a great loss and hindrance; that the vile and base is good enough to be offered unto the Lord; that he should be pleased with lip-service and good intents; that vain inventions and Traditions of the Elders are to be observed, above whatsoever the Lord commandeth; that we shall prosper when we commit Idolatry.

Concerning the Word of God, the corrupt imaginations of man are, that Religion is but a matter of policy to keep men in awe, and that it is indifferent of what Religion we be, whether of any or none, true or false; that it is most vain and foolish to suffer anything for the truth of God, or to be scrupulous of lesser sins that are not forbidden by the Laws of men; that the wisdom of God is foolishness: and from this followeth, that we desire not the knowledge of the Almighty, that we set light by and deride his threatenings, and resolve that we will not deny our pleasures to yield obedience to his Commandments.

As for the Works of God, the Thoughts of men are, that the Lord will neither do good nor evil; that he hath forsaken the earth; that his works are unequal, in that the wicked prosper, and the godly are afflicted every morning; that his Decrees are unjust; that they please God best that find good success in the things of this life. And these blind, crooked imaginations, bring forth many other perverse conclusions; as, that we may sin freely, because God is merciful; that we may do evil to save ourselves from danger, to please our friends, or that good may come thereof; that of two evils of sin, the least is to be chosen.

Q. Some natural men never found any such Thoughts in their hearts, how then may it appear, that these be their Thoughts?

A. The heart is fraudulent and deceitful: Hazael knew not the cruelty, nor the Disciples that fearfullness and timidity that was in them But the better to try ourselves touching our Thoughts, we must observe these Rules. First, These Thoughts are not always in the heart, but as occasion is offered: The rich man thinks that he would not steal; the poor man that he would deal liberally: but the present state and occasion manifesteth what we are. In peace our Thoughts are presumptuous, distrustful in danger, repining in affliction, wearisome in the service of God when we would follow any other delight, impatient when we are reproved, admonished, urged to any duties that cross our wills, loose in secret, &c. Secondly, Our profane ungodly Thoughts may be discerned, by certain signs and tokens which appear in our life and conversation; as, Contempt of true knowledge: for did men fear the Lord, they would receive the Law at his mouth, and inquire how they might serve and please him in uprightness and integrity. Neglect of holy prayer; for they that know the power and goodness of the Lord, will certainly have recourse unto him. Senselesness in hearing the Word of God: for if the Lyon roar the beasts tremble; the Tenant is dismayed if the Landlord threaten: and if men believe the sovereignty of the Lord, will they not be moved when he speaketh? Careless seeking the face of God and his favor in private, by faith, repentance, sincere worship, and true-hearted obedience: Scorning the poor that putteth his trust in the Lord. Voluptuousness; when men eat and drink, and sport and play, never minding the judgments of God, nor the miseries of their brethren. Partiall outward reformation; no further then custom driveth or fear compelleth: Profaneness; when our ways are corrupt, and our works abhominable in the sight of God. These things be undoubted evidences of evil Thoughts, that possess the minds of all natural men.

Q. What are the evil thoughts of natural men concerning their neighbors?

A. These also are divers. First, Thoughts of dishonor and abasement; as, that others are base in respect of ourselves; that we are too good to be counseled, guided, advised by our parents; that the offenses of other men are great and heinous, ours light and small. Secondly, Of Injustice; That we envy, repine, disdain that others be preferred before us; that we will not lend or give to our brother in distress, because we shall not gain by it; nor help him, because he is our enemy: that we will do this or that wrong unto him, because he feareth God, or dwelleth securely by us; that we will do to others as they have done to us; that we will be avenged of them that urge or provoke us; that if we be rebuked, it is in spite and malice, and not to be endured. To this head may be referred, Thoughts of filthiness and uncleanness; of fraud, consenage, circumvention, and oppression; of slander, suspicion and misconstruction of men's sayings and doings; of covetousness, fretting, and rejoicing in the hurt of our brethren.

Q. What are the Thoughts of natural men in respect of themselves?

A. Naturally we are marvelously conceited of ourselves, greatly in love with our own shadow, and accordingly do our imaginations run. First, We lift up ourselves as the only excellent in wit, wealth, strength, beauty, courage, sufficiency, friendliness, &c. And hence proceeds discontentment, boasting, contention, desire of vain glory, obstinacy, affectation of novelties, presumptuous adventuring upon callings and actions too high for us, inconsiderate rashness, frowardness, and what not? Secondly, We fancy that we are righteous and holy by nature, pure, innocent and just in conversation, and that whatsoever God giveth it is for our own righteousness and good deeds. Thirdly, We flatter ourselves that God is pleased with us, because we prosper; that we shall never be called to reckoning, because we have so long escaped; that if we be afflicted we have our punishment here; that it is repentance sufficient, to say, God forgive me, I am sorry for it; that it is well with us, so long as we have a good meaning, though our deeds be evil. Fourthly, In distress we are ready to faint, and to think that our wound is uncurable, our case forlorn, worse then any bodies. Thus we are apt to run from one extreme to another, but never to abide in the right way.

Q. Are all Thoughts that proceed from corruption evil and sinful, even those whereunto no consent of will is given?

A. That all such imaginations are evil, appears; First, Because the root from whence the least Thought doth spring is naught, our own inborn corruption, whereby the heart is set open to conceive such wicked Thoughts, yea, apt to give some room unto them, without detestation, at the first rising. Secondly, Lust conceiving bringeth forth sin: But lust cannot conceive and be with child of sin, and be any other thing then sin. Are fishes bred of Serpents? Or is it possible, that the Fruit and the Tree should be not of one nature? Thirdly, The Law condemneth all such motions: for Philosophers and other Heathen men, that never heard of the Law of God, have condemned settled purposes to do evil. Therefore this must needs be more close and secret, which Paul himself, so great a Doctor of the Law, brought up at the feet of Gamaliel, was altogether ignorant of, till he was taught a better lesson in the School of Christ: I know not sin, but by the Law: for I had not known lust, except the Law had said, Thou shalt not lust?

Q. How are these Evil Thoughts to be reformed?

A. The reformation of our Thoughts is to be labored, that every high imagination be brought into the obedience of faith. For the soul is the Temple of the Holy Ghost, in which he dwelleth by his special presence. But the Temple of God is holy, and should be kept undefiled. We love outward neatness in feature, favor, apparel, rooms and places of habitation. And shall we suffer the soul, which is the habitation of God, to be polluted? Pureness of heart hath the Promise both of this life, and that which is to come. For the preventing of evil Thoughts, the first care must be to get, preserve and increase a sound and lively Faith, which is a wonderful help to redress the evils of our minds. For it cleanseth the heart, and infuseth new principles of motion; it discovereth the misery of our natural estate, abaseth man in his own conceit, representeth the majesty, power, wisdom, goodness and mercy of the Lord; it discovereth the excellency of spiritual things, warmeth the cold and frozen heart, raiseth it in admiration of God's favor, and refresheth it with sweet delight of heavenly things: by all which acts it calleth the heart from vanity to a serious consideration of that which is good, and loosing the hold it had of sin, it fasteneth it to the Commandment of God. Secondly, We must stir up ourselves to covet spiritual things: for that which is eagerly desired, is seriously thought upon. With my soul have I desired thee in the night, yea, with my spirit within me will I seek thee early. Thirdly, We must make God our love: for if he be our treasure, our hearts will be set upon him. Love maketh us one with the thing beloved, rejoiceth in its presence, and being absent, is still with it in cogitation and desire. My hands also will I lift up unto thy Commandments, which I have loved: and I will meditate in thy Statutes. Fourthly, To be deeply affected with the Word of God, and care of our own salvation, is a special means to procure the entertainment of good meditations, and detestation of evil Thoughts: for matters of great joy or grief carry the mind after them, and cause indignation against whatsoever doth cross the enjoying of the chief good desired. How precious are thy Thoughts unto me, O God? when I awake I am still with thee. Fifthly, If we exercise ourselves in the Word of God with care, diligence, and delight; if we treasure it up safe in the heart, and bind it about our necks, as men do their Chaines and Jewels: then it will lead us when we go, and talk with us when we awake. Sixthly, Watchfulness is necessary for the preventing or keeping under of evil motions. For the heart is deceitful, and will beguile if it be not observed. Again, of all things it is most difficult to keep and preserve the mind pure, there be so many occasions to pervert and draw it aside: that there can be no hope to prosper, if the watch be neglected. It stands in recalling the thought as soon as it beginneth to wander; in checking evil at the first beginning; and in cherishing, blowing up and stirring the good motions of the Spirit, good counsel and admonition. Seventhly, We must pray continually, and lift up the soul to God, for pardon of sin, and purity of heart, not forbearing, because we find ourselves dull, dead, hard-hearted, but rather rousing up ourselves to wrestle so much the more: for these our necessities minister matter of prayer. Such as keep Clocks or Watches do every day wind up the weights or springs. Eighthly, It is good to take occasion from our present barrenness and rovings to meditate of our misery, vanity, looseness, earthly-mindedness, folly, profaneness, want of love to God, &c. that we might be humbled thereby, and seriously turned unto the Lord. Ninthly, The better to keep out evil imaginations, it is good to be exercised in the meditation of God's power, mercy, long suffering, exceeding love in giving Christ to die for us; of the particular favors which he vouchsafeth unto us, of the temptations that we are subject unto in our place and calling; of the hour of death, and day of judgment, &c. If the heart fasten upon these things, and take them into consideration, it will earnestly turn from such motions as spring from corruption. Tenthly, Though we have labored long and prevailed but little, yet we must not faint, but strive the faster, as earthly men do in things of this world, if it fly from them. For it profiteth not to wax weary; it is impossible we should not overcome, if we hold out. Whatever we find, we can never lose or miscarry, if we pray unfeignedly.

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 fifth 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. WHat 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 humor, causing strange and vehement passions, of fear, grief, jealousy, 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, natural 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 judge 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 sudden, violent, unseasonable, vain 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 itself, doth it make the more subject to trouble of conscience: but when the conscience is wounded, it may increase 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 only 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 itself 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 sin, and the sense of God's 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 mere fancy, and hath no ground of true and just object, but is only raised upon disorder of humor in the fancy, and rashly delivered to the heart, which upon natural credulity fareth in passion, as if that were indeed, whereof the fancy giveth a false alarm. 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 increaseth the more we look into and weigh with ourselves the causes of it. Fourthly, In trouble of conscience the body standeth oftentimes in firm state of health, perfect in complexion, and perfect in shape, the humors in quantity and quality not exceeding nor wanting their natural proportion: Here the senses also are ofttimes 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 humors; 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 humor to fear, even in the midst of security. Fifthly, Imaginations in the brain caused by Melancholy, may be cured, taken away, and cut off by means of Physic: but the distress of conscience, cannot be cured by any means 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 merely natural, without all knowledge of his estate, then means must be used [if he be capable] to bring him to some sight and sorrow for sin, that his Melancholy sorrow, may be turned into godly sorrow. Thirdly, If he be brought to faith in God's merciful promises, and an honest purpose not to sin anymore, 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 employment is necessary to repress Melancholy, such as may stir up the spirits by labor, quicken the dullness of the humor, and take up the mind, that it may not harbor idle cogitations. Fifthly, Cheerfulness and courage do much avail against Melancholy; when we stir up ourselves 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 humor, when he is resolved to go forward in an holy course, as he shall be enabled by the Spirit of God, laboring for soundness of judgment, and tenderness of conscience, watching over his heart, renewing his repentance, and preserving his faith, not giving credit to any doubtful imaginations or frivolous thoughts contrary to the promises he hath received. These things principally may persuade every man to this resolution. First, The end of such cogitations is directly contrary to the commandment 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 yield obedience to his Precepts? Secondly, Of ourselves 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 won, or set that at the stake which he hath in his power? It is no wisdom in a Christian, upon some vain fear, to yield 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 Sun. When the eye is dim, or distempered with rheums, we will trust others, not ourselves; or ourselves before distemper, better then at the present: why should we not likewise believe what we discerned when the heart was calm, 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 mutual conferrence, direction and counsel 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 stir about the labors 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 natural Melancholy, must be made spurs unto grace, inciting to godly sorrow for sin, cheerfulness in well-doing, retiredness from the world, familiarity with God, patience in troubles, jealousy of ourselves, 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 God's presence, majesty, displeasure and judgments, and scrupulousness, into holy tenderness, and strong erroneous resolutions into strong adherence unto the promises of life. Strong and sudden 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 fifth kind of Evil Thoughts that are to be shunned?

A. They are Satanical Thoughts cast into the mind immediately by Satan, that he might distract and discourage the Child of God in his holy profession and cheerful 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 special good of his chosen; and that both for their correction, and trial. 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 ourselves 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 dishonor of God, should he not leave us to the buffetings of Satan, to prevent the growth of sin, and call us back to the remembrance of our ways: Sometimes we are ready to pry into sacred and high Mysteries too far, sometimes to give way to thoughts of despair, sometimes to neglect the favor of God, and disregard his presence, sometimes to presume upon our strength and self-sufficiency, sometimes to censure and judge others without pity 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, watchful over their Thoughts, and tender-hearted to their Brethren. For the trial of his servants also, he suffereth them to be molested, that their saith, patience, zeal, reverence might be exercised, approved, and increased.

Q. Seeing the same Thoughts may proceed from Original corruption, how may we discern when Thoughts be suggested by Satan?

A. First, If they come suddenly, 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 ourselves 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 ourselves with folly, though in these Imaginations we may observe a principal hand of Satan.

Q. What is the Remedy ef these Thoughts?

A. First, If we be unsettled in the truth of God, touching the points wherein we are tempted, it must be our care without delay to inform ourselves 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 ourselves before God for our former irreverence, pride, self-confidence, neglect of evil Thoughts, disesteem of God's promises, carelessness to ground ourselves in the main principles of Religion, and corruption of heart, which may be the true causes why we are buffeted; and to stir 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 ourselves we might be the fitter to receive mercy. To which must be joined conscience of all known duties, with contentedness in our estate, be it more or less comfortable: for discontent and hypocrisy, and customariness in good duties, do wonderously lay open the heart to such molestations. Thirdly, Having humbled our souls before God for former sins, 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 removal of these temptations in due time. Satan's 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 aim of the Devil is to drive us to despair of God's mercy: our best means of resistance is with invincible resolution to stop our ears against his plasphemies, and to cast ourselves 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 ourselves to the practice of piety, and works of our vocation, not suffering the heart to confer with temptations cast into it, to divert and hinder us. For it is Satan's policy, by discouragment and unbelief to draw us from prayer, reading the Scripture, and the labors of our calling, as knowing that these are the way of peace, and means of safety. It stands us upon greatly to take courage in the Lord, and to exercise ourselves as we shall be able, in some good and honest work, not being dismayed with any terrors, 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 perilous 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 sin, 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 sin: but the wicked, either make no reckoning of them, because they are ordinary; or if they suit with their humor, welcome 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 evil. 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 mark 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 joyful accidents composed by worldly wisdom, or the like. But heavy-hearted Thoughts in God's Children, 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 spiritual 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 sudden 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 general, it is impossible to discern them everyone: 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 far, as to approve ourselves sincere and honest in his sight. Namely, that we labor to keep an holy order in our Thoughts, that they may attend what they are employed in; that we watch against and reject evil imaginations, that we cherish the good, doing all things as in God's 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 trial 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 spiritual 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 labors of this life must be undertaken in obedience, with desire to glorify 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 easy; worldly, excessive, vain, idle motions do argue the heart to be corrupt, not altogether unsanctified: but if it be only or principally set upon the world, if the things of this life be only in request, it is unsanctified.

CHAP. VIII. Of the fourth Operation of the soul of man, viz. Invention. Of the Devises of the godly; Reasons to show that they are Devisers of good things. Motives to encourage men to Devise that which is good, and to act it. What the opposite Sins are, which must be shunned.

Question, WHat is the fourth Operation of the soul?

A. Invention, whereby we search diligently to find out things secret, and take counsel to bring our Thoughts and purposes to pass.

Q. What are the Devises of them that fear God?

A. The devises of the godly are good, right and acceptable in the sight of God. I am purposed or determined that my mouth shall not transgress. Try me, and know my thoughts, and see if there be any wicked way in me. He doth not simply excuse himself from all sin, but having testimony of his adoption in his heart, from the holy Ghost, and persuaded of free forgiveness, and of true integrity, he doth not doubt to separate himself from the contemners of God. For howsoever he did slip in many things, yet he followed the right way, the study of piety did reign and bear rule in him. Therefore he saith not, Whether there be any sin in me, but whether the way of wickedness, because professedly and of set purpose he did not depart from God. The Prophet Isaiah proposing a description of the godly man under the person of the liberal, saith, He deviseth liberal things, and by liberal things he shall stand. In Scripture a good man is opposed to the man of wicked devises: A good man obtaineth favor of the Lord: but a man of wicked devises will he condemn. The thoughts of the wicked are an abomination to the Lord: but the words of the pure, are pleasant words. Whereunto may be added, That a good man meditates in the Law of God night and day, but will not admit the counsel of the wicked. The counsel of the wicked (saith Job) is far from me. And David, Thy testimonies also are my delight, and my counselors: noting that his mind and heart was governed by the Word, with which he did consult in all his affairs.

Q. By what Reasons may it be shown, that good men are devisers of good things?

A. First, The Lord requireth in his most holy Law, that we should love him with all our strength, and all our thought; thereby teaching us to love him unfeignedly, with all might, vehemency, efficacy and ability both of mind and will, and whatsoever is in us, and in our power. Secondly, The Word of grace, which they greedily desire, hath taught them not only to deny ungodliness and worldly lusts, but also to live godly, justly and soberly in this present world, being zealous of good works. But zealous he cannot be, that doth not study and devise to be doing good. Thirdly, The Apostle doth expressly charge the faithful to apply their hearts to the consideration, study and observation of whatsoever is good and honest. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report: if there be any virtue, and if there be any praise, think on these things. Fourthly, The faithful are the Lord's sworn men, who have solemnly bound themselves to the obedience of his Commandments. But they cannot obey the Commandments, unless they seek what is good with their whole hearts. Seek good and not evil, that ye may live. Fifthly, We are commanded to covet spiritual graces, and mind heavenly things. But the covetous study and devise how to increase their store, and enrich themselves with this worlds good.

Q. What Motives are there to encourage men to devise and study that which is good?

A. First, Satan deviseth mischief continually, and ungodly men imagine deceit and wickedness all the day long: and shall not the godly be moved to study and devise, how they might further the glory of God, and set forward the Kingdom of Christ? Secondly, Goodness is the excellency of the soul, and perfects the power that is exercised about it. The more we take counsel with ourselves, how to get and to do what good soever God requires, the sooner shall we obtain perfection desired. Thirdly, To what end hath God given the power of invention and consultation, but that it should be employed about that which is good, and most about the best things? All his gifts bestowed for some good use, and the most excellent for the chiefest ends and purposes. Fourthly, To the Devisers and Counselors of good things shall be peace and joy. Such as use their thoughts and words to move men to be at peace with God and their neighbors, and to walk in the way of peace and good prosperity, shall not fail of the comfort of their faithful and wholesome counsel. For the God of peace will be with them to bless and comfort them, and men will love them, and their own consciences will continually minister matter of joy and consolation unto them. Fifthly, It is necessary for Christians to have their wits exercised to discern good and evil, not only to know good and evil in general, but even the kinds and degrees thereof: But that cannot be obtained without diligent study and consultation. Sixthly, Men thrive not in any Trade, unless they mind it; No cunning work can go well forward, that is not contrived or cast in the mind, before it be taken in hand: How should a Christian practice the duties of piety and mercy in right manner and due season? How should he grow in grace, and become skifull in his profession, if he apply not his mind unto the things that belong unto it? By nature we are apt to sin and do wickedly, but without deliberation and consultation no man becomes a cunning workman in evil. Seventhly, All our devises are manifest and open to the eyes of God, with whom we have to deal. The Apostle taketh it for granted, That the servant will be diligent to please his Master, so long as he is under his eye: and shall not the presence of God prevail with us, who takes notice of our thoughts to recompense and reward them, if good and ag • eeable to his will?

Q Is it sufficient to devise to do good?

A. No: but we must study to do it in right manner, in fit season, constantly, not for a fit or start only, being most circumspect in the greatest duties. He shall be called liberal, that persisteth or continueth in his liberality. Constancy is the praise of well-doing, and of all purposes tending thereunto.

Q. What are the sins opposite hereunto that must be shunned?

A. First, The devising, plotting or contriving of known wickedness, is a thing odious and hateful before God. The wicked plotteth against the Just. Woe to them that devise iniquity, and work evil upon their beds. Sorrow and grief shall be to them that imagine mischief; they consult shame, misery and destruction unto themselves. The thought of foolishness is sin, and transgression of God's most holy Law: And as the heart of him that deviseth wickedness is impure, so are his words and actions abhominable in the sight of God: The thoughts of the wicked are abomination to the Lord, but the pure have pleasant words. The opposition stands thus: The thoughts of the wicked, and therefore also their words, are abomination to the Lord: but the words of the pure, and consequently their thoughts, are pleasant unto him. Secondly, Continuing to give entertainment to wicked surmises, and uncharitable purposes of doing evil, is condemned by the Word of truth. The counsel of Solomon is, If thou hast thought evil, lay thy hand upon thy mouth; be silent, leave off, and give over. For the first step to reformation is to cease from maintaining of sin: for the Lord by Ezekiel doth promise it as a sound testimony of unfeigned repentance, saying, That thou mayest remember, and be ashamed, and never open thy mouth anymore. And therefore Job also by this argument doth make profession of his humiliation, saying, Behold, I am vile: what shall I answer thee? I will lay my hand upon my mouth. Once have I spoken, but I will answer no more; yea twice, but I will proceed no further. Thirdly. The device of evil ignorantly begun, or in simplicity, [when that which is indeed evil was thought to be good,] is sin, and to be amended. For ignorance of God's will, which is of itself a sin, though unavoidable in some degree, cannot excuse the error of a device springing from an etroneous and false conceit. The thoughts of foolishness, even those that are conceived in simplicity for want of better instruction, are sin. Therefore it much concerns good men to know not only what is good and evil, but amongst good things what is best, and amongst evils, what is worst, and that even to the least jot and title. Fourthly, Negligent study of good is condemned also, when men seek not opportunities to be doing what is required.

Q. May not good men be drawn aside to take counsel about the doing of evil?

A. First, In the error of judgment they may take evil for good, and so devise to effect what is evil, not as an evil, but as it appears good in their sight. Secondly, Being transported with passion and unbridled affection, they may give way to wicked thoughts and reasonings; as to purpose some kind of revenge in cross speech, sullen carriage, opposition, &c. Thirdly, When through security, giving way to their lusts, they are fallen from their stedfastness, then they may devise which way to bring some ungodly purpose to pass, or by what means they might satisfy their unruly desires. Thus David having fallen unadvisedly in the case of Bathsheba, doth plot and cast how he might hide and conceal his fault, not sparing to entice Uriah to sin. But this is not the deliberate or well-advised thought of a Christian, rather, Satan taking him at advantage he is driven by the power of corruption he knoweth not whither. It is to be observed also, that the Child of God in his distemper is not himself: for he hath soundly, upon good advice, deliberately, with a well planted resolution, cast off the liking of all sin, with full purpose never to return unto it again; and it is contrary to his former course that now he looketh with indulgence to any known evil.

CHAP. IX. Of the fifth Operation of the soul of man, viz. Judgment. How the Judgment of the godly is to be exercised. Wherein the sanctification of the Judgment consists. How it is to be obtained, and what the contrary Evils are that must be shunned.

Question, WHat is the fifth Operation of the soul?

A. Judgment, approbation and improbation, whereby upon serious trial and examination we judge what is true or false, good or evil, and freely approve it as true and good, or disallow it as false and evil.

Q. What are the Rules of Judgment?

A. They are three, Experience, Right reason, and principally the holy Scripture, without which the other two cannot stand. For whatsoever agreeth with the holy Scripture rightly understood, that is true and good: whatsoever is contrary to the Scripture rightly understood, that is false and evil. For, seeing God is the first truth and goodness: there can be no second truth and goodness, unless it have its original from it, and agree and consent with it.

Q How is the Judgment of the godly to be exercised?

A. In the sound trial, clear and distinct discerning of things that differ, true or false, good or evil, necessary or indifferent, expedient or inexpedient, and approving what is good, disallowing the contrary. Believe not every Spirit, but try the Spirits whether they be of God or no. Try all things, and keep that which is good. So the Apostle prayeth for the Philippians, that they may discern things that differ. And to the Hebrews he saith, Strong meat belongs to them which are of age, who through long custom have their wits exercised to discern both good and evil. In like manner to the Corinthians, The spiritual man discerneth all things. Again, I write to them that have understanding, judge ye what I say. Hereby those Noble men of Berea are commended, that they searched the Scriptures, whether the things that Paul said, were so or no.

Q Why is it necessary that the Judgment should be thus exercised?

A. First, There be many false Teachers, which corrupt the simplicity of the truth, and under feigned pretences seek to bring in damnable Doctrines; therefore we must learn to discern and approve the right, that we be not deceived by them. Children that cannot distinguish meats, are in danger to eat what is unwholesome, if they be not forbidden of their Mothers: so fares it with Christians that be babes in understanding. Beware of false Prophets which come to you in sheep's clothing, but inwardly they are ravening Wolves, ye shall know them by their fruits. Secondly, The true and faithful Ministers of Christ may err as men, both in Doctrine and manners; they may teach and do things not consenting to the words of wholesome Doctrine: in which respect it behooveth all men to get good evidence and assurance of knowledge in their own hearts. Thirdly, If we receive the truth upon the credit of men, we shall be ready to stagger when persecution comes, and be much perplexed if we see them, of whom we learned the truth, to shrink and fall away. Fourthly, Want of Judgment causeth rash censuring, superstitious scrupulousness, vain presumption, and feigned reverence. He that is not able to discern betwixt good and evil, will condemn good for evil, and take evil for good many times; he will be fearful of sin in everything, or bold to rush into sin without fear; either he will not respect the Ordinances of God, or think to please him with counterfeit humility. Fifthly; Truth the more it is tried, the better it doth work. The more clear and certain apprehension we have of the promises, the more steadfast is our faith, the more vehement is our love, the more sound our joy, the more constant our hope, the more calm our patience, the more fiery our zeal, the more earnest our pursuit of true happiness. Probable hopes of increasing their temporal estates, draw men to adventure over the Seas, to sail into India, and the remotest parts of the world, though they perceive many perils in the voyage: Did we assuredly believe the promises of life, it would make us endeavor early and late to compass that everlacting Inheritance. What is the root of all indifferency in Religion, but want of Judgment? Sixthly, Good Judgment brings us to be acquainted with ourselves, to see our misery, vanity and folly, to take sound trial of our estates, to prevent occasions of sin, to discern what is fit for our condition, how to carry ourselves inoffensively, and to proceed in godliness in good order. For lack of Judgment we perceive not many things that be amiss, know not what to resolve in many doubts, are oft plunged concerning our estate, see not how to encounter the assaults of Satan, are hurt before we be aware, and be to seek how we should behave ourselves towards others.