happy times of the Gospel wherein though every one hath not Eagles eyes yet he may see a glorious light risen and shining though through some clouds I suppose in former times such strict observance of our thoughts might have been slacked with lesse sin than now for God winked at those dayes of ignorance but now excuses for evil thoughts are as unpleadable as for evil deeds If now we walk in an evil way in a way that is not good after our evil thoughts God that spreads out his hands unto a rebellious people all the day long Isa 65. 2. will stretch out his arme against a wicked people to punish them because they will not be perswaded to amendment for they that will not be perswaded to rectisie their thoughts by the actions of Gods hand shall be confounded at the last by the force of his arm And now we are come to the Point where we shall first declare the means how we may attain good thoughts into our souls and after that the government of them All that hath been written hitherto may be referred hither And therefore where I shall have occasion to fall upon the same things again I shall either passe them over briefly or enlarge them with variety to avoid tediousnesse and nauseousnesse from the Reader 1. For the getting of good thoughts into thy mind it is needful that thou cleanse the mind of all vain and evil and drowsie thoughts so much as possibly thou canst he that would have good thoughts like the pillars of fire and smoke to lead his actions day and night in this dangerous wildernesse must in some measure cleanse the heart of its native corruption and of its contracted foulnesse for as we have no reason to expect sweet liquor out of a fusty vessel or good water out of a bitter fountain figs from thorns or grapes from thistles so we have as small ground to expect that an unmortified and unchanged heart should send forth a current of clean and purified thoughts The good man out of the good treasure of his heart brings forth good things and the wicked man out of the evil treasure of his heart brings forth evil things so all fruits are of the nature of the tree whereon they grow Our Saviour who knew how to refer every effect to his proper cause doth affirm That out of the heart cometh thoughts of Murder Adultery Blasphemies and sins of all sorts For the heart is evil above measure and casts into the thoughts continually that poison which either makes them black as Hell or muddles them with mire and dirt of fearful perplexities and worldly cares Wherefore as many as intend to get good thoughts into their minds let them give all diligence that the heart be cleansed from all evil ones But here I admonish him that will set upon this work that it is a work of more difficulty than many account it not so soon done as thought on 'T is not a few sighs and superficial groans 't is not a few proverbial notions nor yet the subduing of some notorious sin which is punishable and shameful in the world but a total and universal change of all the faculties and powers of the soul It is in the words of the Apostle A putting off concerning the former conversation the old man which is corrupt according to the deceiveable lusts and a renovation in the spirit of our minds by putting on that new man which after God is created in righteousnesse and true holinesse Eph. 4. 22 23 24. And though we cannot attain the full measure and furthest degree of this cleansing at the first nor yet feel such a sensible apprehension of the same as we desire yet let us not give over endeavours nor be discomforted and disquieted in our souls if God give us a first-fruits he will in time give us a harvest Jam. 5. 7. The Husbandman waits with long patience for the pretious fruit of the earth until he receive the former and the latter rain and if we be patient and stablish our hearts God will give unto us hearts cleansed in some measure of all filthy thoughts In this case we are not without a promise After those dayes saith the Lord I will put my Law in their inward parts and write it in their hearts Jer. 31. 33. And if we be once made masters of some good thoughts God will make us masters over more for him whom God finds faithful over a few things he will make Lord over many things and to him that hath it shall be given and he shall have abundance If any would know how to cleanse and purifie the heart he may consult Authors purposely written upon that Subject There are Treatises written thereof for more ample satisfaction wherein he shal find that God ordinarily in his first appearance to the soul useth the outward ministery of the Word and by his Spirit inwardly gives and applies that which is spoken unto the heart of the hearer whereby the heart sees its own corruption and misery and thereupon loaths and abhors it self and as a stomack surfeited with evil humours would willingly disgorge it self so it desires to be delivered of its sin and eased of its misery Then hearing and attending to the Promises of the Gospel of Jesus Christ it conceives hope by Christ that new and living way not onely to be discharged of sin and misery but also to be received into favour with God and then lies groaning at the foot-stoole of grace till God come in by his Spirit and say unto the poor soul I am thy salvation and thereupon it believes and purifies the heart of all noxious thoughts words and actions and beholding Christ in the glasse of Gods Word it is transformed into the image of Christ from glory to glory even as by the Spirit of the Lord 2 Cor. 3. 18. but this briefly because I would not make too large an excursion if yet it be one out of my way 2. He that would have good thoughts in his mind let him attend the means of grace in Gods several dispensations let him give up his heart unto that form of Doctrine which hath been delivered unto the Saints and subject his soul in all humility unto the whole will of God revealed and openly urged by such as are sent upon his understanding wil and affections in the Ordinance of Preaching which being rightly managed is the power of God unto salvation Here I must admonish them that hear the Word of God that they would be patients to take what God prescribes for the cure of their thoughts That man wil never make a good Disciple and follower of Christ that is not content to deny himself a novice that is proud is not far from the condemnation of the Devil Naaman had almost lost the cure of his Leprosie by despising the waters of Jordan and preferring his own Rivers of Abanah and Parphar We must not quarrel at Gods way or method of cureing our
called you out of darknesse into his marvellous light 1 Pet. 2. 9. Let your conversation be such Phil. 1. 27. as becometh the Gospel such as may bring holinesse into credit and fashion and herein labour to exercise your selves to keep a clear conscience void of offence both towards God and towards men Acts 24. 16. The Second SERMON PSAL. 50. ult And to him that ordereth his conversation aright will I shew the salvation of God THe first Use was exhortatory and Second Use did serve to work mens hearts to a love and willingnesse to the duty The second is Directory and serves to make persons able and skilful in the right ordering of their conversation For this lieth upon us Ministers not onely to convince you of the necessity of your duties and to presse upon you the discharge thereof but also to shew you how and by what means you may be able to put them in practise and not to leave you to shift for your selves after we have acquainted you with the commands of God but to labour to guide your feet in the way of peace Now these Directions that I shal give you are either more general and introductive to the businesse or else more special And first of all It is to be supposed First Direction and premised that a man must first be a true Convert himself before it be possible for him to order his conversation aright the inward frame of his soul must first be rightly set within him which is the principle from whence issues the course of his thoughts words and actions He must first have a right spirit renewed in him before he can have a right conversation Psal 51. 10. this made David pray Renew O Lord in me a right spirit the instrument must first be stringed and set in tune before the musick it yieldeth will be sweet a wicked man and one that is unregenerate can never order his life aright a good man out of the good treasure of his heart bringeth forth good things and an evill man out of the evill treasure bringeth forth evill things Matth. 12. 33 34. First he must be a good man the tree must be good and then the fruit will be good Secondly he must have a good treasury and his heart must be the store-house of holy graces the mind must be renewed with saving knowledge which must guide him his heart must be seasoned with sanctified affections and so inabled to follow the minds directions and therefore the ground-work of all must first be laid right and we must labor for the grace of regeneration that so we our selves may be Gods workmanship created again in Christ Jesus to good works which he hath prepared for us to walk in Ephes 2. chap. 10. This being premised the next preparation The second direction to the work even in Converts themselves is in the right way to go to work and that is being sensible of their own inability to compasse so great a matter It being more difficult to govern the little world a mans self then to rule a City he must therefore begin the work at self-denial Jer. 10. ch 23. O Lord I know that the way of man is not in himself It is not in man that walketh to direct his own steps in whom then doth it lye In God therefore with David we must seek to him Psalm 119. 133. do thou order my steps in thy words this direction is fully given us both negatively and and affirmatively Prov. 3. 5 6. negatively Be not wise in thine own eyes lean not to thine own wisdom affirmatively but acknowledge God in all thy wayes and then thirdly we have his promise that he will direct our steps this shall be health to thy Navel and marrpw to thy bones the summe is that we must not enterprise this businesse out of a conceit of any self-wisdom or of our own sufficiency to effect it but being sensible of our own folly and impotencie we must acknowledge God in all and commend our selves and actions to his direction in the beginning to his inabling in the prosecution and to his benediction in the successe in faith and confidence relying upon him for all in humble prayer begging all from him according to that of the wise man Proverbs 16. 3. Rowle thy ways on the Lord and thy thoughts shall be established or ordered this is a silly direction as it seems to flesh and blood the wisest Moralists amongst the Heathen would but laugh at it humility is not within the lists of their moral vertues Seneca one of the wisest of them hath such strange expressions as these in one of his Epistles Beatae vitae causa fundamentum c. The cause and foundation of a blessed life is in our selves to trust in our selves to be confident in our selves Turpe saith he est Deos fatigare It is a shameful thing to weary the Gods with our prayers for that which lyeth in our own power He goeth on Quid votis opus est fac te faelicem what need supplications when thou canst make thy self happy I blush to speak this but this was the wisdom of these Moralists but we must learn a better lesson from the word of God even to become fooles to our selves that we may be wise in God and I am sure David maketh it his businesse to sollicite God in prayers all over that 119. Psalm Both for his direction and enabling Open mine eyes saith he that I may find or see the wondrous things of thy Law And again Make me to understand the way of thy precepts direct me the way that I shall go and I will keep thy word even to the end And again Order my steps in thy word c. 119. Psalm Yea and whosoever doth not this stumbleth at the very Threshhold and never let him look for good successe It is just with God to leave honest hearts to themselves as he left Peter to shew them their own weaknesse when once they relye on their own strength and abilities and Solomon is bold to say he that trusteth his own heart is a fool we must know that all our sufficiency is of God 2 Cor. 3. 5. the beginning progresse and end of all dependeth upon him who worketh the will and the deed in us of his own good pleasure Phil. 2. 13. and he will have the glory of all to himself 1 Cor. 1. 30 31. that whosoever gloryeth should glory in the Lord. It shall therefore be our wisdom in the way of Gods Commandements our own spiritual duties to draw vertue and power from him by pleading his Covenant and resting on his Promise who hath engaged himself to put his Spirit in us and to give us a new heart and to cause us to walk in his wayes and to keep his statutes as is clear Ezekiel 36. 27. and by this that hath been spoken you may by the way see the necessity of a morning sacrifice of prayer to
worst men especially and from which regenerate persons are in a great measure set free Let us come to speak of the first sort of these wicked thoughts I call them wicked for they have not onely vanity in them but also sin and this is when thoughts of evil draw in the will and affections to a complacency to a wishing and longing and sometimes a fainting desire to enjoy some unlawlfull thing suppose an unlawful pleasure or some unjust gain ungodly honour unwarrantable victory bloody spoyle or such like Gen. So Eve saw the forbidden fruit as a thing to be desired so Amnon lusted after his sister Thamar till he became as one of the fooles of Israel So Ahab coveted Naboth's vineyard till he was sick with desiring and wicked in gaining the possession So Absolon thought of a kingdom and is and so ambitiously covetous of it that he attempts to usurp the Crown though by unnatural rebellion against his Father This is that which the Apostle calls the lust of the flesh the lust of the eyes and the pride of life 1 John 2. 16. which are the three great idols of the world This wickednesse in thoughts so farre pleaseth some that when they cannot enjoy the thing desired yet they account it a speculative happiness to have the thing desired in their minds though it be but an image thereof it pleaseth the covetous man to dream of his Bonds Bills Morgages Assurances dayes of payment and this earthly mindednesse will let him mind nothing else so another tosseth fleshly pleasures from one thought to another and from one desire to another when the power of the flesh perisheth in them they grow to feed their phansies with contemplative fornications in the like case the contentious man dreams of wrangling suits the man of blood of fire and faggots swords and battels Thus the great mans thoughts are taken up with his honours revenues attendancies the Gallant with his gay clothes the old man pleaseth his phansy with remembrances and discourses of what he hath been and what he hath done the young man with what he may be his hopes and possibilities delight him as if they were present enjoyments thus the imagination of things that are not work upon us the same affections as if they were Jacob doth as feelingly grieve for the supposed death of Joseph as if he had been dead indeed and so men take the same delight in their supposed wickednesses as if they were really effected These and such like thoughts in the heart are the things which defile a man whether they be proud imaginations or covetous thoughts thoughts of revenge against others or thoughts of Blasphemy against God of what kind soever our thoughts are if they draw in the will to consent unto their evill they are wicked thoughts they are wicked suo genere in their own nature but when they work the will into co-partnership they are higher in the degree of wickednesse it is sin but to think that which is evil but to think of it with liking and consent is a greater degree of sin God reproves him and setteth his sins in order before his face who saw the thief and consented unto him and was partaker with the adulterer Psal 50. 18. 23. The second sort of wicked thoughts come to passe when the thoughts having gained upon the heart to delight in evil and with a kind of roveing desire to expect it the understanding also is drawn in by an opinion of an imaginary happinesse to plot and bestirre it self unto the furthest of its natural or acquired invention to produce by all means the evil thought upon into action This in every kind is the height and extremity of evill thoughts this person so devising to do mischief is probably the man whom Saint John puts into the Devils mouth saying He that com-commits sin is of the Devill 1 Joh. 3. 8. That is not only thinks of it and delights in it but also plots for it so the Devil sins from the beginning desiring plotting contriving acting it himself and tempting others to it of such a remarkable person the wise man saith he that deviseeth evill that is by resolved devising all means and leaving no stone unturned men shall call him the Authour of sin Prov. 24. 8. or a mischievous person against these thoughts and the thinkers of them the Prophet Micha exclaimes Woe unto them that devise iniquity and work evill upon their beds when the morning is light they practise it because it is in the power of their hands Micah 2. 1. Such are the thoughts of the men of this world their hearts are filled with an hidden treasure of evil inventions how to do mischief and when they have done it they lay plots how to dawb over their unanswerable actions and endeavours with witty and deceitful Apologies to prevent the evil opinions and speeches of men for though the thoughts of the just are Righteous yet the counsels of the wicked are deceipt These wicked thoughts have much of their Father the devil in them for he is full of devices or wiles whereof the righteous are not ignorant 2 Cor. 2. 11. and so are all wicked men and more when they are men of parts and place in the world Solomon notes that there is a a man of wicked devices that is one that desires and plots wickednesse Prov. 12. 2. so the Churle deviseth wicked devices to destroy the poor Isa 37. 2. And David speaks of his enemy that he devised mischief upon his bed Psal 36. 4. if that enemy there meant was Saul 't is manifest that he oftentime thought in his heart to kill David and laid many snares for him to take away his life some ignorantly think that nothing is sinful that is not acted by the bodies instruments but alas 't is but their ignorance and therefore also the vanity of their thoughts for a Prophet records it for a truth the heart of a vile person will work iniquity Isa 〈…〉 in sin there is heart-work and head-work as well as hand-work CHAP. VI. ANd thus I have also discovered those evil thoughts which surpasse the dulnesse and vanities of them being in themselves evil and infecting the heart with wicked complacency and the understanding with wicked inventions Having thus far proceeded in searching out the errours and wickednesse of mens thoughts I shall now endeavour by the assistance of God to prescribe some remedies or means of redresse and the Remedies will be of two sorts the first equally oppose all errours of our throughts whether dull or vain or wicked the second are more particular fitted to cure some kind or other and not so much respecting all First the mind that travelleth and feeleth it self heavy laden with any of the former incumbrances and would be refreshed with the rest of God must make a conscience of his thoughts contrary to the common opinion of Carnalists and time-serving Formalists who think and often say it That Thought is free
39 40. For he that made that which is without made that which is within also There is no sweetnesse in that soul which is a whited tombe without and rotten bones within Dost thou look at that which is without and dost thou condemn thy self for any uncomelinesse there Thou dost well for God made the outside and Christ purchased the outside but forget not to look at that which is within and if any sinfulnesse be there judge and condemn thy self for it for God made the inside and Christ purchased the inside It is a Wise mans counsel If thou hast thought evil lay thine hand upon thy mouth Prov. 30. 32. evil thoughts should be stopped before they get out upon the tongue Surely the churming of milke brings forth butter Prov. 30 33. and the meditation and agitating of evil thoughts will bring forth sin Stop them up therefore and condemn thy self for them that they break not out to thy shame and danger Thirdly set your selves against evil and vain thoughts and be not quiet till ye have in some measure cleansed your minds of them Evil thoughts are not worthy to passe into your minds much lesse to keep house there Oh Jerusalem wash thine heart from Jer. 4. 14. wickedness how long shall vain thoughts lodge within thee Evil and vaine thoughts are bold intruders they will come yet let them not stay to take up lodging with thee There are many birds that are unclean and some of them are swift of wing but they are not for sacrifice Thoughts are as swift as the birds of the air they flie more speedily and thou canst not hinder them from coming and hovering in thy mind yet 't is thy duty to keep them from building and nesting themselves if they be of an unclean kind If thou canst keep evil and vain thoughts out from getting entrance thou shalt quit thy self like a man but if they break in upon thee gather thy strength together and strive to beat them out again If men did begin betimes to enter combat with their sins whilst they are but thoughts how many wickednesses would be prevented upon the knees many of Satans temptations would be taken up and wasted betimes which suffered to grow into actions become strong and spreading wickednesse Friends set your selves in opposition against the evil of your thoughts this is the way to be more than Conquerors Know this he that thinks to waste grosse sins which waste the peace of his soul must begin to fight them within dores even in his own thoughts but he that thinks to beat sin out of action and leaves it in his thoughts begins at the wrong end it is an easie thing for sin to passe from the thought into action he that cuts off this passage may be secure of this conversation outwardly if therefore thou meet with any evil thoughts within thee declare thy self an enemy and cast them out A fourth general Remedy against evil thoughts is Have respect unto Gods word he that would hedge out evil thoughts must look into Gods word this is it which sets bounds to all vain thoughts the Psalmist propounds a question how may a young man cleanse his way Psal 119. 9. Psal 119. 9 a hard matter for any man but more hard in a young man who by reason of his perturbation and violence of affections the Philosophers accounted unfit for their Schools yet the means is prescribed by taking heed according to thy word the word of God gives wisdom unto the simple if they will hear it and give attendance thereunto if the law of God be in a mans heart none of his steps shall slide Psal 37. 31. men may account the word of God a weak defence and shelter against any annoyance but hear what the Apostle speaks of it from experience the weapons of our warfare are not carnal but mighty through God to the pulling down of strong holds casting down imaginations 2 Cor. 10. 4 5. mark that and every high thing that exalts it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ high imaginations fall down before the word and before it every thought goeth into captivity The fifth general remedy against vain and wicked thoughts is prayer pray against evill thoughts This is a general remedy against all evills and we have need to make use of it against the exorbitances of our thoughts because they are so continually working to bring forth sin the body grows weary in acting those sins which require a concurrency of the members of the body but the mind is never without its contemplative wickednesses in one kind or other and therefore we alwayes stand in need of prayer to help those weaknesses of our thoughts if a clock be not every day wound up it will stand and not tell you the time of the day and so will our thoughts fall upon lower and looser objects unlesse they be pullyed and lifted up unto God by prayer the Apostle therefore bids us to pray continually 1 Thes 5. 17. not that we should do nothing else for the life of a Christian is a busie life and full of variety of work but that in all our businesse the thoughts of our hearts should have their short ejaculations and quick prayers unto God which hinder not but forward us in our labours with better successe the mind of man is of that speed in actions that the body cannot keep pace with it and therefore in all our bodily labours gaine time to dispatch a speedy prayer unto God but morning and evening do more especially require our prayers unto God that God being first in our thoughts in the morning may barre out all vain thoughts from entring in all the day and being last in our thoughts at evening we may lye down and take our rest while the Lord is entreated to sustein us by taking upon him our protection Sixthly set your selves in Gods eye I have set the Lord alwayes before mine eyes he is at my right hand Psal 16. 8. if men would set themselves alwayes in Gods sight and be perswaded that God is about their beds and about their paths and spyes out all their ways many a vain and wicked thought would not be so bold to make their appearance Bring your unruly and untrusty thoughts like unfaithful servants into the presence of God it may be and it usually happens that an evil servant hath private haunts to his Masters dammage yet in the eye of his Master he will behave himself demurely and orderly though Absolom have a traiterous heart and ambitious plot upon his Fathers kingdom yet in the presence of his Father he will carry himself as one of the Kings sons God thought upon as present awes our otherwise unruly cogitations into a kind of quiet behaviour Do not think within thy heart Tush God seeth not there is no impotency in Gods omnisciencie his eye is brighter then the Sun and breaketh into the most
secret corners of thy cogitations it 's a Sun above thy head which never sets a Candle in a room which never goes out God can no more be separated from a perpetual view of our thoughts then from his own immeasurable infinitenesse Wherefore think thy self continually in the presence of God and be not blind like Balaam whose asse was more quick-sighted to see God then himself the soul which apprehends God looking upon him unlesse moved by sensuality to think God like unto himself will stand in awe and not sin the presence of God is like Sun and wind that scatters all the fogs of evil and corrupt thoughts that arise This stubble cannot endure the day of Gods coming The Prophet when he bringeth in the Atheist with a heart set within him to do wickedly renders a reason out of his own mouth saying Tush God seeth not how doth God know Is there knowlege in the most high Psal 73. 11 as if he would tell us that a main ground of that prophanenesse which is in mens hearts and lives ariseth from a supposition of Gods not regarding what is done upon earth by the sonnes of men and in another place 't is written the transgression of the wicked saith within my heart that there is no fear of God before his eyes Psal 36. 1. as if he should say the transgressions of wicked men have a language whereby they speak if not to my ear yet unto my understanding and they perswade me to believe in my heart that there is no fear of God in them now if the not seeing of Gods presence give rise unto sins of deeds which have many other restraints upon them how much more shall the non-observance of Gods presence open a dore for corrupt thoughts to enter whom no eye but God can espye upon which there are no restraints but the fear of God if the Ancients of Israel who make lawes and rule others think the Lord seeth not the Lord hath forsaken the earth they will doe abominable things in the dark in the chambers of their imagery Ezek. 8. 12 Wherefore that ye may restrain evil thoughts believe that your selves and your thoughts are continually before God for this know an evill thought can no more endure the look of God then a runagate servant the frown of his Master and set God alwayes before your eyes in all times and in all places when you are in the midst of Gods Temple think of his loving kindnesse I have thought of thy loving kindnesse in the midst of thy Temple Psal 48. 9. I that 's no wonder what should a soul do else in Gods Temple whither the Tribes of the Lord the Tribes of the Lord go up to give thanks to the name of the Lord Psalm but hearken again I have remembred thy name oh Lord in the night even in solitary places and times a righteous mans thoughts have recourse unto God Psal 119. 55. and mark the benefit of such recourses I have remembred thy name oh Lord in the night and have kept thy law when our thoughts are fixed upon God his presence withholds us from sinne and keeps us to his Law 7. Remedy against evil thoughts is search thine own conscience for the evil thoughts and purposes of thy life which are passed what is written there how readest thou what hath been the issue of such thoughts what successe hast thou had from them have not evil thoughts drawn thee in to sinne against God to injure men to defile thine own body what fruit hadst thou in those things whereof thou art now ashamed suppose God had not kept thy sins from the eare of the world what a confounded creature hadst thou been how ashamed to look men in the face if God had not remitted them in the censure of his own justice and given thee some hope of forgivenesse what a wretched man hadst thou been what feares and horrours had been upon thy soul or what if those sins be forgiven thee think what it cost thee to sue out thy pardon and to get Gods seal upon thy conscience what if here thou shalt make inquest after thy Master-sin and consider how evil thoughts have made their way into thy practice consider how often how upon slight occasions how after many vowes made unto God to the contrary thou hast dangerously scandalously cowardly and filthily yielded up thy self as a vassail upon base conditions to think and do wickedly Let a man always carry this remedy with him as an Antidote in his pocket and hang it upon the file of his heart and when evil motions at any time begin to creep into the mind then cast this bush in the way which will so astonish the present working of our thoughts that it will either confound them or turn their course into some better channel It were a happy thing if we could thus make a vertue out of a vice and turn that sin into a remedy against evil thoughts which it self had not been a sin upon the file of our consciences but that evil thoughts conceived it and brought it forth Some apply this receipt against the incursion of proud thoughts against the breaking in of heady and heedlesse passions against the breaking out of lust revenge c. I commend it unto every Christian as a sudden remedy against all evil thoughts a subject it is whereabout if a mind be seriously busied it will give him little joy to think ill or idly Accept this with a Probatum est as the remembrance of some one monstrous sin not forgiven is insupportable to a wicked man so the remembrance of a foul thought or other sinne though pardoned through Gods mercy is very profitable to a righteous man to keep him from evil thoughts and to make his thoughts just CHAP. VII I Have hitherto discovered General Remedies against the errours and wickednesse of mens thoughts Let me now prescribe some particular helps to be used against the several maladies And first against that errour of idlenesse deadned drowsinesse or unthoughtfulnesse of the mind before mentioned the remedy will be after due observation and mourning for the same that the Righteous man do endeavour to keep himselfe and his thoughts in some bodily or mental employment and if that be within the compasse of his Calling it will be the more prevailing remedy so when servants are idle wise Masters set them their taskes and hold them to their works out of respect to their own profit and their servants good So wiser Parents buy their children Horn-books and send them to school not so much to learn as to keep them from harrnes while they have nothing else to do It fares so with our minds like wandering children or worthlesse servants they will do nothing or which is worse shrewdly unlesse they be held to employments It had been better with that sweet Singer of Israel if he had been imployed in Kingly affairs like himself when his eye deceived his heart to follow filthy lusts
honest and just and pure and lovely and of good report vertuous or praise-worthy are objects of a righteous mans just thoughts The next vanity of our thoughts to be remedied is the unstaiednesse or wandrings of the mind whereby these actions of the mind are unsetled and whirling from one thing to another without any certainty like men that shoot their arrowes at rovers The remedy hereof is to fix the mind upon that which is good when the things we think of are meet for meditations and contemplative thoughts the soul must make a stay upon them it is true that too much poreing upon one thing puts our meditations and inventions upon impertinencies and barrennesse but light and short thoughts vanish into nothing and never produce good effects this vanity is not so easily perceived in things natural or civil as it is when the mind is about things divine as prayer hearing of the word of God meditating thereon receiving the sacraments In these things it is most difficult to keep to the point or stand at the mark both by reason of Satans cunning and craft and the ungainness and indisposition of the mind unto the businesse therefore let the wise Christian endevour to fix his thoughts upon spiritual occasions So when the Psalmist was purposed to sing and give thanks he saith My heart is fixed oh God my heart is fixed Psal 57. 7. Many heard the shepherds relating what was told them by the Angel concerning the Babe Christ and they wondred at the words that were told them but Mary kept all these things and pondered them in her heart Luke 2. 18 19. it is not enough to wonder at Gods words and works we must let him have some reasonable time to stay upon our minds that they make impressions transient views and hasty sights of things that passe by leave no species or fashion of things upon the eye to transferre to the phantasie no more do our suddain and hasty thoughts of things carry any true intelligence of them to the understanding or represent them as they are to the will the eye that seeth things truly must be held to its object and the mind that profits by things spiritual must make a competent stay of the thoughts upon the matter in hand And thus when a Christian can in things divine reclaim the mind from wandrings in some measure and keep his thoughts to the point he shall by Gods grace prevent with ease this errour of unstayednesse in the matter of his calling wherein these out-runnings of the thoughts are not so dangerous nor so worthy observation Here let me put in a Caveat while I labour to remedy the unstayednesse of thoughts I do not in any wise patronize a deadnesse or drowsinesse of mind either in devotions or in matters civil I have condemned that as an errour already living and active thoughts are needful in prayers and all duties to God and working imaginations do more often produce honest and honourable actions among men stayednesse of thoughts is not deadnesse of them but restraint laid upon their wildenesse The third vanity of thoughts is when they are busied but to no profitable end many there are whose thoughts are wonderful busie about the things they intend yet all to no purpose God is not honoured the brethren are not edified themselves are no way nearer heaven for all their labours and this vanity appears not only amongst wicked and worldly minded men but also amongst them that would seem to be religious and too often among them that are truly gracious this may appear in the meetings and communions of the best men and women who account their fellowship to be good if harmlesse though otherwise unprofitable for publick or private good and if this fault through the cunning of Satan do creep so slyly into our outward communions how much more into our inward cogitations it is a vanity amongst all kinds of people more or lesse to digge to themselves Cisterns that hold no water to sow the wind and to reap chaffe For the remedying of this evil of thoughts look over and examine your thoughts how they look at Gods honour the good of men the benefit of thy own soul whatsoever thoughts make not out towards one or some or all these ends directly or by consequent they are not just thoughts here is much spiritual wisdom required that a man may see to the end of his thoughts and know what profit is like to come in by them the Preacher notes it Eccles 2. 14. that a wise mans eyes are in his head but the fool walketh in darknesse ignorant and wicked men follow their own imaginations and as they that are in darknesse they walk on and know not where they shall fall but a Righteous man turns again upon his own thoughts and Questions Cui bono to what end are these thoughts within my heart will they bring in any glory to God any good to the Church any peace or comfort to my self here or hereafter if none away with them why should my unprofitable thoughts cause me to offend if they will be honourable to God and Religion profitable to myself and others my heart shall stay upon them and I will pursue the accomplishment of them unto the end Wherefore when thoughts arise in thy mind examine them whither they would if they be bound for heaven let them go on yet look to them that they keep the way for many set out towards heaven in their morning thoughts but lose themselves and their way before night it will not be amisse oftentimes to demand of thy self whether in the risings or progressions of thy thoughts are these thoughts such as make for my salvation shall I be of the same mind hereafter as I am now is God of my mind is my opinion now according to the rule of Gods word would I judge thus think thus be of this mind if I were now to answer and give up my last account unto Jesus Christ the righteous Judge of quick and dead who will render unto every man according to the things done in the body those thoughts which wil not endure this arraignment suspect them that they will prove unprofitable to thee in the end and resolve them into better Saint Paul saith that charity thinks no evil 1 Cor. 13 5 a righteous man is a charitable man and therefore will not imagine or devise any thing that is unprofitable or hurtful to his brother the thoughts of the righteous are just and therefore he deviseth liberal things for God and for them that are Gods his thoughts are just to God giving him honour just to man giving to every man that which is his due just to himself not so much taking care Mat. 6. 31. 33. for what he shall eat or drink or wherewith he shal be clothed as seeking the kingdom of heaven and the righteousnesse thereof But here an admonitition may be seasonably put in though by what hath been said already the
thoughts nor at the persons of Gods sending to administer spiritual help unto us In this matter we should say with Samuel Speak on Lord for thy servant heareth 1 Sam 3. 10. or as that devout Cornelius to Paul We are all here present before God to hear all things that are commanded thee of God Act. 10. 33 3. He that would have good thoughts let him pray let him intreat the Lord to enrich his soul by his sanctifying spirit for by multiplyed acts the spirit doth renew our minds God saves us but not by works of Righteousnesse which we have done but according to his mercy by the washing of regeneration and renewing of the holy Ghost pray for that therefore that ye may be wased and saved Tit. 3. 5. The fourth meanes to get good thoughts into thy mind is to accompany Gods Saints be thou as much as conveniently and without prejudice of thy calling in the company of them that are godly whose communion will edge the good motions that are upon thy spirit as Iron sharpens Iron 2 Pet. 3. 1. Peters Epistles had power in them to stirre up the pure minds of holy men there is a power also in the interloquutories and familiar conferences of holy persons when they meet face to face Paul had a great desire of many years to see not so much the City of Rome in her then glory as the brethren at Rome Rom. 15. 23 24. that he might be filled with their company we believe a communion of Saints and shall we not desire to be assistants one to another to impart and receive some spiritual gifts interchangeably God himself is seen in the congregations of holy men and therefore as Manoah and his wife when they had seen an Angel thought they had seen the face of God So when we shall see the face of Gods people let us think we behold the face of God in them for they are the liveliest pictures of Gods image their conversation will administer thoughts of imitation their conferences will season our unsavory meditations their discourse will draw out waters of life so that we may perceive the deep things of our salvation flowing out of their bellies unto us and though Satan in the company of wicked men do beget upon their imaginations a company of wicked thoughts yet the spirit of God is as plentiful in producing good motions in godly minds by the company of sanctified men do but observe the issues of thy mind after thy fill of their company how barren dost thou return from the tables of those where thou hast not seen the face of God nor heard any talk of heaven and if amongst them Satan have but whistled an horn-pipe how is thy soul dulled or grieved or turned out of the way or unfitted for heavenly thoughts But on the contrary when thou hast been praying fasting mourning or it may be feasting with Gods Saints how cheerful will the soul be it seems to have fed upon some dish like Elijahs meat in the strength whereof thy thoughts goe a long journey in holy meditations therefore be sure of a holy man to thy friend and the more the better and make much account of him or them it 's a wonder to see what force is in the company of godly men to stirre up good thoughts and lamentable to see how Satan strangles good thoughts in some when they are ready to appeare in action by evill company so that those thoughts never live to see the light 5. He that would get good thoughts and store his heart with them must make much of them when they come they are quick movers they come suddenly and they are gone as soon if they be not kindly entertained they will not stay long at the dore knocking nor scraping for acquaintance they are the messengers of Gods Spirit and they bring good newes to the soul that bids them welcom but the non-entertainment of them or the slight entertainment of them is a grieving of the holy Spirit of God that sent them If Davids messengers be unkindly entreated by Nabal or frowned upon they will back to their Lord and acquaint him with their usage and do not thou think but. thy carriage towards holy thoughts will be carried to Gods ear But if thou give kind entertainment to good thoughts they will stay with thee to counsell and comfort thee and they will bring with them home to thine heart many more of their own kind to lodge with thee for God himself will send them in plentiful manner who loves to furnish such an host with the best commers Good thoughts in this respect are something like unto riches they come to them in most plenty who esteem them most the world must be courted and gracious thoughts must be much made of And consider good thoughts are worthy entertainment they are to be reckoned amongst our better friends a man can hardly make too much of them Ps in the multitude of these thoughts the comforts of God refresh our soules Make much of them for first they are good in themselves the births of gracious minds begotten upon them by the Spirit of God for we are not able of our selves to think a good thought Secondly these have been kind to us and done us many a good turn witnesse our solitary nights and tedious houres of sicknesse imprisonment afflictions travailes from place to place while no comforters have been our companions but God and our good thoughts We may say with David We have remembred thy name in the night and have kept thy Law Psal 119. 55. our solitary and night thoughts have benefited us for the keeping of Gods Law and have administred unto us songs in the dayes of our pilgrimage 54. Thirdly our good thoughts are likely to do us good hereafter and it may be at such a time when we shall have more need of them then ever we have had yet it was Hezekiah's great comfort in his sicknesse to think how he had walked before God in truth and with a perfect heart and he beseecheth the Lord also that he would remember him in this behalf 2 Kings â— 3. if bonds or afflictions remain us if we be cast into the Dungeon or be wounded in battail or lye upon sick-beds good thoughts will be unto us our sweetest companions Make much of good thoughts they will season the rooms where they come and make the heart the house of God But here a word of admonition to them that have not good thoughts or rather to them whose good thoughts make offer of departure Suspect beloved your entertainments of them have been harsh or distastful use them more kindly entreat their stay offer them violence keep them by force if it be possible that they go not over the threshold from you Imitate herein Jacobs bold wrestling with God hold them fast let them not go lest ye lose a blessing 6. He that would get good thoughts into his mind must have a great care to keep his
faith goes beyond things visible unto those things that are not seen and fetcheth evidence home to the soul Heb. 10. 1. Presumption will be confident in prosperity but faith will rely and rest upon God when God seems to kill when sense and reason can see nothing but death and hell yet faith will believe God a Father and Heaven prepared for the poor soul The 4th act of Faith is application by it we do appropriate Gods general promises unto our own souls and claim a particular right and interest in Christs blood saying with Paul Gal. 2. 20. VVho loved me and gave himself for me with Thomas My Lord and my God Joh. 20. For the trial of our right application take this one Rule A right application doth not onely bring home Gods grants and promises unto us but the conditions also that are required on our part He that will be saved must not onely believe with the heart but also confesse with the mouth Ro. 10. that without holiness no man shall see God Heb. 12. 14. The want of this was the fault of the Pharisees Mat. 3. 8 9. They laid hold on Gods Covenant made to Abraham and his seed but never observed Gods conditions imposed upon them The Baptist adviseth them not to say they had Abraham to their father but to do the workes of Abraham to perform the condition on their parts and to bring forth fruits meet for Repentance Thus must our faith be examined and there is great need so to examine our selves because 1. God enjoynes it 2 Cor. 13. Prove your selves whether that ye be in the faith 2. Because without it there is no pleasing of God Heb. 11. 6. 3. Because it is the chief instrument we are to use in the Sacrament for the applying of Christ and all his benefits It is the eye by which we see Christ the hand by which we receive him the mouth and the stomack by which we feed upon him The third Grace to be examined is Repentance a needful grace to be examined First because we come to the Lords Table to receive by seal as it were the forgivenesse of our sins and therefore 't is fit we repent of them and be sorrowful for them Prov. 28. 13. He that covereth his sin shall not prosper but whoso confesseth and forsaketh them shall have mercy 2. Penitents finde acceptance at Gods Table as those that are dressed and apparelled for a Feast and usually according to the measure of our humiliation do we receive the measure of consolation 3. Repentance will quicken our appetites for the Lords Table and the use of it as sower herbs did for the Passeover Now in Repentance we shall finde two parts first a mournful recantation of our former errours secondly a chearful reformation of our future lives It beginneth in sorrow it ends in joy The first part is set down Joel 2. 9. A turning unto the Lord with weeping and mourning The second part Mat. 3. 8. Bring forth fruits meet for repentance Humiliation without Reformation is a foundation without a building Reformation without Humiliation is a building without a foundation And where sorrow for sin is sincere it hath these 4. properties it is 1. Godly for the nature 2. Hearty for the measure 3. Constant for the continuance 4. Quickening for the effect Concerning the first there is a godly and a worldly sorrow as the Apostle distinguisheth 2 Cor. 7. 10. It is termed godly sorrow because respect unto God causeth it When grief in us doth spring from this that we have offended a God that is most holy in himself as a God that hath been so many wayes good and gratious unto us Whereas worldly sorrow is occasioned by some worldly respect of shame or fear of danger Secondly It must be hearty for the measure the heart must be rent Joel 2. the spirit must be broken Psal 51. 17. We must lament for our sins as a man mourns for the losse of his own child Zech. 12. 10 11. a slight and superficial grief will not serve the turn Thirdly It must be constant for continuance not for a time but renewed every morning and evening Davids sins were ever before him Psal 51. 3. yea if it were possible we should so grieve for sins past that we should never sin hereafter but spend our lives in sorrow and contrition for sins already done Fourthly It must be such a sorrow as quickeneth to holy duties as prayer hearing of the word and the like Worldly sorrow makes us lumpish but spiritual and godly sorrow suppleth the heart and makes it nimble to run the wayes of Gods Commandment 2 Cor. 7. 11. Behold this same thing that ye sorrowed after a godly sort what carefulness it wrought in you yea what clearing of your selves yea what indignation yea what fear yea what vehement desire yea what zeal yea what revenge Mark here are seven gratious effects of sincere Repentance Further we may try our Repentance by those ordinary steps or staires of Repentance by which Gods children ascend to this grace 1. The searching and trying our wayes Lam. 3. 40. 2. Sight of sin after searching Psal 51. 3. I know mine iniquities 3. Feeling of the burden of them after sight this is to be weary and heavy laden Mat. 11. 28. 4. Humbly confessing of them with grief of heart and shame of face Dan. 9. 4 5 6 7. 5. Hateing and detesting them resolving never to commit them any more so Hosea 4. What have I any more to do with idols Lastly Power and conquest over them for the time to come Psal 18. 23. I kept my self from mine iniquity The fourth Grace to be examined is Charity The necessity of our examination of this Grace appeareth 1. Because God will not have us offer the Sacrifice of Piety upon his Altar until Reconciliation be made with our brother Mat 5. 23. 2. We are forbidden to keep this Feast with the leaven of malitiousness but with the unleavened bread of sincerity and truth 1 Cor. 5. 8. Now for the right examination of our Charity First It must be especially affectionate to the soul of our brother My hearts desire and prayer to God for Israel is that they may be saved Rom. 10. 1. Be we never so rich in almes-deeds courteous and inoffensive in our outward carriage yet never truly charitable to men till we affect and seek their spiritual good Secondly True charity is to the outward man as well as to the inward It joyneth beneficence to benevolence it doth not onely wish well but do well 't is bountiful externally as well as inwardly affectionate Jam. 2. 15 16. If a brother or sister be naked and destitute of daily food and one of you say unto them depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needful to the body What doth it profit Thirdly True love is affirmative as well as negative that is to say doing good as well as