CHAP. I. The thoughts of the Righteous are just: Prov. c. 12. v. 5.

THis Son of Wisdom, who car­ried away the Birth-right, and blessing, from all the sons of Adam, who are now, or have been before him: took as sufficient notice of the orders, rankes, and dispositions of men, as he did of the natures, qualities, and operations [Page 2] of Herbs, Plants, and Trees: and accor­dingly fitted to every particular, both men, and things, suitable Proverbs, de­scribing what they were, or declaring what they should be: wherein he useth a kind of unimitable brevity for memo­ry, and a frequent opposition for perspi­cuity. So here, the thoughts of the righteous are just; but the counsels of the ungodly are deceit.

Now this wise Discourser upon Gods secrets revealed, and of natures under God, directs his Proverbs unto men, ei­ther marshalled into ranks in general, as good or evil; or branched into divers particulars, as the diligent and the slug­gard, the humble and proud, &c. And according to this direction of the mat­ter-subject unto persons, the Proverbs are either general, or particular.

This Proverb in regard of persons to whom it is directed, seems to be a gene­ral spoken to good men under the name of Righteous. For I observe, that Salo­mon speaks to the better sort of men un­der the names of good men, righteous men, wise, just; as he doth to the worser sort of men in opposition; the evil man, [Page 3] the wicked man, the unrighteous, the fool.

Three things in the text offer them­selves to be unfolded.

• 1. Who is Salomons Righteous man.
• 2. What be his thoughts.
• 3. How they are said to be just.

First, if ye ask who is Salomons Righ­teous man; I answer, as before, he that is a good man, a just man, a wise man.

But further, when in Scripture a man hath the denomination of a Righteous one; it is either from the justice of Christ imputed, which is absolute in per­fection, though relative in apprehension; or from that inward and inherent reno­vation of soul and body, whereby God makes a man righteous in himself habi­tually, and in his course of life, suitable in kind, though not in measure, unto that primary justice which was in Adam. Or thirdly, a man is called righteous in ap­pearance, because he is apprehended by himself in his own thoughts, or judged by others, to be righteous, by his words and deeds.

This Proverb though it exclude not the just man by imputation, yet it especially points out him that is just by renovation, and in appearance, who is not onely real­ly accounted such, in the righteousnesse of Christ; but also made such by the spirit of Christ, and known by himself to be such by his habituated thoughts, and appearing to the world to be such by his words and deeds. This is Salomons righteous man, a man righteous in Gods acceptation, a man made righteous by renovation, a man righteous in his own perswasion, and in the worlds reputa­tation.

The second thing to be unfolded is, What the thoughts of the Righteous be. I answer, God, the first producer of all things, who made the mind of man, useth it also to bring forth all reasonable and humane actions, as a free agent under himself; and to this end, hath ordained in it a power to frame thoughts and to dispose them towards action; that by these the soul might move it self conti­nually toward the chief good, and by them may communicate her self with earthly things, natural and humane. The [Page 5] mind inclined and moved by God the first cause hath motions within it self, called thoughts; and of these there are two sorts, whereof the first receive their determination within the soul, and in the same have their perfection, being therein produced, and reflecting upon the mind, put themselves forth no fur­ther.

The other sort are the immediate fore­runners of actions; whether it be that the soul lift up it self to communion with God in divine contemplation, that she may utter her self in prayer or praises: or communicate her self with the crea­ture in lower resolutions, and actions. These private stirrings of the soul within doors, are the thoughts of men; and when they are just, they are the thoughts of the Righteous.

These thoughts of men are various and infinite, according to their variety of objects about which they are conversant; But when their first mover is God, and Gods glory their end propounded, and a wise man the disposer of them, they are just thoughts.

And thus we are led to the third par­ticular, [Page 6] which is, How the thoughts of the righteous are said to be just.

Ans. Things are said to be right or just many wayes.

First, that is right which hath rectitude from it self, and is the cause of rectitude in every other thing; and so God onely is righteous.

Secondly, things are said to be right which have rectitude from another; yet there is in them such an equity conferred, that they are made infallible rules, for men to square all their actions by them; and thus the Law, and the whole reveal­ed will of God is righteous.

Thirdly, things are said to be righte­ous, which are ordered and done accor­ding to this rule; whether perfectly as the righteousnesse of Christ God-man, which answered fully to the rule of Gods will revealed, both for kind and degree; or proportionably and acceptably, where­by something is done according to rule, though not fully and without aberra­tion, yet well in comparison of what wicked men do, and holding some pro­portion to the rule, and finding accepta­tion with God, who supplies the want [...] [Page 7] of such righteous men from the fulnesse of Christ.

In this sense the thoughts of the righte­ous are just (viz.) comparatively with the thoughts of wicked men, though not fully according to the rule, yet holding some proportion with it, and having ac­ceptability with God.

Thus having unfolded the words, ob­serve that the scope or special intention in this Proverb, is to deliver to the world the true ground of all pious and honour­able and just actions, which is next and immediately under God, the thoughts of the righteous.

CHAP. II. THe thoughts of the Righteous are just.

Ye have heard the Proverb ex­pounded: and it appeares to be a Doctrine of it self, affording a stable and sufficient ground unto a holy course of life in word and deed. The Argument and matter-subject of this Treatise, is this, To shew, that he which is a righteous man in Gods ac­ceptation, by the spirits sanctification, in his own perswasion, and the worlds reputation, ought to have just thoughts, and to be the Master, or Governour of them; he must endeavour to get them into his mind, and having gotten them, it is required, that he rightly go­vern them, for the orderly and season­able producing of their effects in words and deeds.

The government of his thoughts is a righteous mans great businesse, of great necessity, and of much difficulty. It's [Page 9] day work, and night work, with him: his meditations are alwayes upon it; he so delights in the Law of the Lord, that ‘ he meditates in it day and night.’ Psal. 1. 2. Some are careful of their actions, that by them they give no offence to the weak, nor lay stumbling-blocks in the way of them that are without. These are com­mendable amongst the godly: others go further, ‘ they keep their lips as it were with a bridle, and they are purposed that their mouths shall not transgresse;’ Psal. 39. 1. Psal. 17. 3. yet few people go so far as to take heed to their thoughts. It seems all men are not aware of it, that their inward thoughts may be very wickednesse: but a wise man thoroughly instructed, and sanctified by the Spirit of God, loves the Law of God with such vehe­mency, that he hates those floating va­nities of his thoughts, which rise in op­position to it. I hate vain thoughts, (said that righteous man) but thy Law do I love. Psal. 119. 113.

And every just man doth so govern his thoughts, that they are generally good. I do not say that every parti­cular thought of a righteous man is [Page 10] just: David had his exorbitancies in thoughts, or else they had not so much appeared in his doings; and yet his heart was right with God for the main. And so it is with many of Gods dear children, they have excurrent and sinful thoughts, the knowledge whereof, give many a secret prick upon their conscien­ces; though they have good meanings, and good hearts generally. It is writ­ten of Asa, that the high places were not taken away out of Israel in his days; ‘ neverthelesse the heart of Asa was perfect all his dayes.’ 2 Chro. 15. 18. A righteous man may sometimes think foolishly, as well as speak unadvisedly with his lips, or put his hands unto wickednesse; Yet as his words and workes are for the main end, regulated by the word of God, so are his thoughts. A righteous man is the master of just thoughts. And though Master-workmen may sometimes mi­stake in their lines and measures, and sorting their materials; yet not like them that have no skill in building. If a righteous man meditate in Gods pre­cepts, he will have respect unto Gods wayes. Psal. 119. 15.

Take the reason of the righteous mans practise, on this behalf.

First his thoughts are moved upon by the Spirit of God; though God be not in all the thoughts of the wicked; yet the righteous, God leads by his Spirit, and guides by his counsel. There are many that are ‘ after the flesh, and these mind the things of the flesh;’ [...] they cannot think of higher things, because they have no higher principle of life within them; but there are some that are ‘ after the spi­rit,’ & these mind the things of the spirit; for they have received, ‘ not the spirit of the world, but the Spirit of God;’ Rom. 8. 5 and there­fore mind and think upon the things of God; and their thoughts are just.

Secondly, a righteous man hath an ho­ly principle of good thoughts within; he hath grace inherent, the new man is put upon him: ‘ and he is renewed in the spirit of his minde: and’ Eph. 4. ergo, ‘ though he was sometimes darkness, yet now he is’ Eph. 4. 8. light in the Lord. O the sweet and se­cret interviewes and consultations, held betwixt God and the souls of his be­loved ones: they think upon God in the night-season, while others lie upon [Page 12] their beds and sleep securely. Their thoughts enter into his Pavilion, while other mens thoughts rove and wander abroad amongst many vain things, and know not where to make any stay, to fasten themselves; the spirit of life which is in them that are Christs, quick­ens their mindes to think upon that which is just. Rom. 8. 2.

Having thus farre proved that the thoughts of righteous ones are just, and that he which is a righteous man, must have good and just thoughts; my me­thod shall be,

• 1. To shew the necessity or needful­nesse of this government of the thoughts.
• 2. The errours and exorbitances of mens thoughts.
• 3. The remedies against these exorbi­tancies;
  • Generally,
  • Particularly.
• 4. The meanes to get good thoughts.
• 5. Rules to govern good thoughts gotten.

CHAP. III.

FIrst, the needfulnesse of the govern­ment of thoughts appears, because thoughts are the fountain or spring of all humane actions, whether they be good or evil. A man ordinarily first thinks, and after speakes out with his mouth, or workes outwardly with the members of the body. ‘ My heart was hot within me while I was musing, the fire kindled, and I spake with my tongue:’ Psal. 39. 3. So the wicked devise devices against Jeremy, and then ‘ smite him with the tongue.’ Jer. 18. 18. Pharaoh thought to deal wisely, and then commands to destroy the Hebrew children; wherefore seeing actions good or evil issue from our thoughts, we ought to take notice of that wise ad­vice; ‘ Keep thy heart with all diligence.’ Prov. The soul retains so much of its spiritual nature, and native perfection, that after the similitude of God, it is in continual action, though it be its imperfection to be in doing either good or evil. Thoughts passe in the mind as currently, as water [Page 14] in the livelyest fountain; it is not like a watch in thy pocket, which will not run without winding up; it is a natural mo­ver, and is in uncessant motion towards good or evil. ‘Gods thoughts are good eternally; but the best mens thoughts are to good and evil; were they onely good and not evil, the lesse care of pre­vention would serve in this govern­ment of thoughts.’ But 'tis the misery of our souls, that the imaginative facul­ty, whose perfection is alwayes to think, should be taken up, too often times with thinking evil. The Holy Spirit notes this with a black coall ‘ "The imagina­tions of natural men, are evil continual­ly, though the thoughts of the righteous be just.’ Gen. 6. 5. Gen. 8. 21. Grace and nature mixe in the regenerate man, and because of these dif­ferent principles, his thoughts move with­in him to good and to evil, as he said; ‘ I delight in the Law of God after the in­ward man; but I see another law in my members warring against the law of my mind, and bringing me into captivity to the law of sin which is in my Members.’ Rom. 7. 22, 23. This is one reason, why our thoughts have need of government.

Secondly evill thoughts are sin, Prov. 24. 9. The thought of foolishnesse is sin, not the action only, but the thought also is sin: it is a loose opinion, and strikes at the root of godlinesse; That thoughts are free, or that they are sins not much markable, or of heinous consequence, yet let me speak the truth, as it is in Christ. Evil thoughts are sins of spe­cial note, and dangerous, because they are primary sins;ns; and leaders of other sins in and out: ‘ out of the heart pro­ceed evill thoughts,’ Mat. 7. 18. as the thoughts of Adultery, Murder, &c. The best action in the world, if it proceed not from a well-ordered and disposed thought is not commendable, and doubtlesse an evil work premeditated, and thought upon, is so much more sinfulnful and dam­nable; Simon Magus did not give mo­ney for the holy Ghost, though he of­fered it, because there were none that would receive it; yet Peter perceived him in the gall of bitternesse, and in the bond of iniquity: yet Peter de­nounceth, ‘ Thy mony perish with thee, because thou hast thought, that the gift of the holy Ghost may be purchased with mony:’ Act. 8. 18. 23. [Page 16] others sins are sinsns at second hand, and (as some think) so far forth dangerous, as they have residence in the heart.

3. Evil thoughts are the occasions of sin, and therefore require a strict hand to be kept over them; wicked doings, and wicked sayings, begin at wicked imaginations: ‘ An unjust man deviseth mischief upon his bed, and then sets himself in a way that is not good:’ Psal. 36. 4. ‘ when God gave up the Gentiles to a repro­bate mind, they did things which were not convenient, they were filled with all unrighteousnesse:’ Rom. 1. 28, 29. if the heart be filthy within, the mouth will speak out of the abundance thereof; it cannot be, but a foul heart and mind should be attend­ed with a foul life, or a very hypocriti­cal: The Gentiles (of whom even now) had vain minds, and they walked in the vanity of their minds. ‘ Where there is vanity in the mind, there will be wick­ednesse in the walk.’ Eph. 4. 17.

4. God will punish evil thoughts. Salomon pronounceth, ‘ The thoughts of the the wicked are an abomination to the Lord, but God will punish abominations.’ Prov. 15. 26. Our Saviour brings the thoughts of unad­vised [Page 17] anger, and the desires of Adul­tery within the compasse of sin, and of judgement too. The actions of the soul, though discontinued from tran­siency, into apparent aberrations, are both sinful and punishable by the Law of God: indeed the lawes of men, in their animadversions and punishments, reach but to word or deed? but here is the breadth and purity of Gods Law, that it forewarnes and punisheth the evil of thoughts: wherefore look to your thoughts, ‘ And if but any of those inward parts be wickednesse, pray that the thoughts of your hearts may be for­given.’ Acts 8. 22.

5. Good thoughts are pleasing unto God; ‘ My son give me thy heart, saith wisdom:’ Prov. 23. 26. without the heart, all the works of thy hand are nothing worth with God: God loves the spiritual sa­crificer, one that worships him in spirit and in truth: and what more spiritual service unto God, then to offer him our thoughts, ‘ these are the first-born of our soules:’ Joh. 4. 23. the prime productions of the mind, whereinto no eye pryes, but that which is ten thousand times brighter [Page 18] than the Sun in his clearnesse. This close sacrificer is by so much more plea­sing unto God, as he is without base re­spects, to impaire his worth. There is no witnesse of what passeth betwixt God and a thinking soul, none present but God, taking and accepting and the soul-offering; In these attendancies of the soul upon God, there is no Law-enforce­ments by punishments or shame, which carry them forward: nor censure of ene­mies, nor flatteries, or rewards of the world. And when God finds a pure progeny of holy and unforced thoughts proceeding freely from himself their pro­genitor, and directed to him as their chief good; God takes the persons to him, as Jacob did Ephraim and Manasseh, and bestowes upon them the priviledge of having his name named upon them. Gen 48. 16. A righteous man whose thoughts are just, is so pleasing unto God, that God keeps a Bill of his name, that he may re­member him in due time. God keeps a book of remembrance before him, wherein are written, ‘ They that fear the Lord, and that think upon his name.’ Malac. 3. 16.

6. Good thoughts unite us unto God, [Page 19] so many good thoughts as we have, so much acquaintance we have with God: so much as our thoughts are turned unto God, so much is God turned un­us: holy thoughts and heavenly medi­tations are our Communions with God. A man in divine meditations if fixed, and active; is in a sort slipp'd out of the world, and his own body, to keep company, and to speak with God. Happy soule, whose thoughts immedi­ately carry him unto God, or but imme­diately thinks of God in the creatures! we should let no thought passe, unlesse God be at one end of it, or have refe­rence to it; the Apostle James saith of speeches; ‘ can one fountain send forth both sweet water and bitter?’ Jam. 3. so of thoughts let me speak, can one heart send out thoughts uniting unto God, and at the same time thoughts tying us unto the Devill, make us one with the world, and heaven, with the spirit and the flesh? no, in no sort, therefore look that your thoughts keep correspon­dencie one with another, and all with God.

7. Good thoughts are comfortable to our soules, and therefore we had need to govern our thoughts justly: our thoughts in some sort are more com­fortable then either good words or works, a man may take the truest mea­sure of his gracious stature, by his own thoughts. It is our joy and Crown of rejoycing before men and Angels, if we can say with Paul, we have lived in all good conscience toward God. Acts 23. 1. To have such an even course in morality, honesty, charity, as gives sa­tisfaction to the good, and stoppes the mouths of gain-sayers, and to have such a government of words as may teach ma­ny, hurt none, profit all, is a great mercy: yet this will not satisfy nor give true warrant of comfort to the soul, no nor make our outward obedience acceptable to God, till we have purified our hearts, and set in order our thoughts from whence words and works, do arise: A man may keep a fair Quarter with the world, obtain a good reputation for commendable morality, be well e­steemed for outward rites of Religion, yet have thoughts as black as hell, fil­thy [Page 21] as Sodom: he that said, hail Ma­ster to Christ, and kissed him, was the Traytour among the twelve, and while a soule is so filthy within, what com­fort can she have of any thing outward­ly done? Oh when a soule is stung with fiery Serpents, and the great red dragon hath wrapped the poor wretch under him, Where shall he find comfort and peace? Dost thou think to find comfort in thy works? Comfort is not there, for they were done but in forma­lity and hypocrisy; passe to thy words. Comfort is not there, for words are wind, masked too often according to the judgement of thy betters, the sway of the times, thy own projects and de­signs in hand: most men minding to put on a seemingnesse of good intenti­ons, as Herod did to worship the babe Christ, few walking in the uprightness of their hearts, and according to the sim­plicity of the Gospel.

If therefore thou wouldst find peace and comfort in times of temptation, turn into thy own thoughts, if thou findest them swept and garnished, sweet and well disposed, thou mayest assure [Page 22] thy self Christ hath been there: ‘ Bles­sed is the man in whose spirit there is no guile:’ Psal. 32. 2. a spiritual, guilelesse mind, is a comfortable evidence of Christ, being in us. So a man which would know the cleannesse and virtue of a water, comes to the nearest issues that may be found, because the lowest streames may be altered by the Chan­nel or inundation of other sloods, or foyled by the trampling of beasts: so, wouldest thou know thy self, whether Christ dwell in thy heart or no? Search thy thoughts and thy affections, these are the immediate issues of thy soul, and such as these are, such is thy state of grace or nature.

8. There is great need thou govern thy thoughts, for God knowes all the thoughts of men; when David prayed, ‘ give ear to my words O Lord, consider my meditation,’ Psal. 5. 1. he prayed in faith, knowing that God did what he prayed him to doe. God heares the words of his servants praying, and considers the very meditations of the heart: it is the Psalmists confession, that God trieth the heart and reins: Thou Psal. 7. 9. [Page 23] knowest my down-sitting, and my upri­sing, Psal. 139. 2 thou understandest my thoughts afar off: those voces inconditae, unformed, and embryon actions of the soule, are known unto God: Thou, even thou one­ly 1 Kings. 8. 39. O Lord knowest all the hearts of the children of men. There is nothing so inward and hidden in man, that God should not see it openly. Many mira­culous believers came to Christ at Je­rusalem, upon the Passeover in the feast day, but Jesus would not trust himself with them; why? but because John 2. 24, 25. he knew all men, he knew what was in them. If the Scribes speak but within themselves, Jesus knows their thoughts, and reproves them; where­fore think ye evill in your hearts? Be­loved, remember what Job answers the Lord, I know that thou canst do every Mat. 9. 4. thing, and that no thought can be with-holden from thee. Such a consi­deration Job 42. 2 as this will make you wary in the government of your thoughts, nothing runs or stayes in your minds, and hearts, but God looks on it. The good or evill of a mans thoughts lye in the dark to the eyes of other men, [Page 24] unlesse evidenced by some further pro­duction of it in words or gesture, or deed: but God with whom we have to do, seeth all things as clear as in the day; for night and day are to him alike: what avayles then to hide from men, while God looks on, who will one day be our judge?

And thus much concerning the great need, which we have of the right government of our thoughts: They are the fountains of all actions, good or evill: evill thoughts are sinne, and the occasions of sinne, and God will punish for them. But good thoughts are pleasing unto God, they unite us unto God: they are comfortable to our own soules, and God knowes all our thoughts; there­fore let us labour to be the Masters of good thoughts, and to govern them aright.

I might adde that a man hath a good companion, yea many good companions toward Heaven, that hath alwayes good thoughts with him; others sit solitary, and complain for want of company, but a man of a large [Page 25] heart, and good thoughts, is never less alone, then when alone. Those hours are comfortable, and full of content­ment, wherein the thoughts enter­tain God, the chiefest good; and those dependancies which bring us to the enjoying of him.

CHAP. IV.

I Have proved that the getting and governing of his thoughts is necessary to the well-being of a just mans life; let me proceed to declare the common errours and exorbitancies of the Chri­stians thoughts: which though it be a thing difficult considering the variety and multiplicity of the souls unkind progeny of evil thoughts: yet by Gods grace, I will adventure in the humility of my soul, to give you my thoughts in this matter.

The soul is the nobler part of man, fitted of God unto the greatest workes; to wit, the contemplation of himself, and of heavenly things; or the framing of our actions to earthly subjects, with reference to Gods glory, and its own salvation; yet sometimes, it leaves off its noble work, and contrary to her essential being, thinkes of nothing at all, or contrary to its well-being, thinks [Page 27] of that which is unprofitable: in both these respects, the thoughts of men and women, are not just.

The first common errour of our thoughts may not unfitly be called, dulnesse or drowsinesse of thoughts, when imagination is dull and thinks of nothing at all, or but sleepily: it sometimes happens that the mindes of men are as it were dead within them; ‘ a spirit of heavinesse comes upon them;’ Isa. 61. 3. so ‘ Ezra sate astonished until the even­ing sacrifice, like a clock that stands when the plummets are down, or as a man in a deep sleep, or amazement;’ Ezra. 9. 4. 5. the soul thinks not of what it hath to do. A Christian hath businesse at home in himself, and abroad in the world, yet oftentimes he forgets himself, and thinks not at all, or but sleepily of what he hath to do, say (beloved) Is it not sometimes thus with you? Do you not sometimes find a damp upon your spirits, so that ye had need to pray unto God to quicken them? My soul cleaveth to the dust, quicken me accor­ding to thy word. Psal. 119. 27. This is a fault of imagination, against the nature of it, [Page 28] which tends to its perfection by con­tinual action.

The second errour of our thoughts, is when our imaginations are busie, but they act not to any profitable end to our selves or others, for prevention of evil, or attainment of good; and too often they act to wicked ends, to the harme of our selves and of others. The first of these two we may call the vanity of thoughts; the other the wickednesse of thoughts.

First, there is a very vanity in some mens thoughts; so the Gentiles be­came vain in their imaginations, ha­ving ‘ their foolish hearts darkened,’ Rom. 1. 21. they could not know God as God, and therefore they conceive him in their mindes, in the similitude of four-footed beasts, of creeping things, and of flying fowles. This I may call a vanity of minde, in regard of object, or the thing thought upon. The A­postle notes it a fault, in that he forbids it. Refuse vain and old wives fables, and exercise thy self rather unto godli­nesse. 1 Tim. 4. 7

It would be an endlesse labour to [Page 29] tell you in what variable manner the mindes of men are enclined to six their thoughts upon matters, according to their disposition, education, place, or company; nothing possesseth the brains of some, but toyes, fancies, humours, fashions, discourses of Robin-Hood, tales of Southamptons Beavis, &c. or that Athenian disposition, and unwearied desire to hear news of others, with an idle invention how to utter the same complementally to others; some mind­ing gameing and sports, hawking, hunt­ing, &c. Others new fashions, good-fellowship, mirth, and jestings, which are not convenient.

These vain thoughts are especially appropriated to the worser sort of men and women; yet the best of Gods chil­dren want not some out-runnings in this kind. But it would be considered that these thoughts are vain imaginations in­deed; for they neither lift the soul to communion with God upward, nor have reference to the setling of the souls peace inward, nor direct the soul to the performance of any warrantable action in its course downward. Such are all the [Page 30] daughters of this imaginary vanity.

If it be here objected, that God hath granted thoughts recreatory for the souls wearinesse, as well as exercise for the bodies relief; it is true indeed; but these thoughts must be squared by these rules, or else they be not exempted from vanity.

1. The object of recreatory thoughts, must be things that are in their own na­ture truly indifferent; for we are here­in subject to be partial, our thoughts blinded by affection, rather than led by judgement out of the Law of God. What we think to be no hurt, may be, and often is, no lesse poisonful than Hen-bane.

2. We must admit them as under­lings, to our better and more necessary thoughts, lest servants ride on horse­back, and Princes go on foot.

3. They must not take up over much time, lest instead of fitting the minde thereby to better thoughts, they ex­clude good thoughts altogether.

4. We must be wary, lest under pre­tense of these indifferent things for the mindes recreation, Satan do not fasten [Page 31] upon us some deadly temptation; for these recreatory thoughts are not sel­dome the bands to bring in some other filthy sins; wherefore if those which thou callest recreatory thoughts be sinful, if they take up a disproportion­able time, if they fasten upon thee any wicked temptation, if they enfeeble thy mind from better thoughts; be thou assured, they have a measure of vanity in them. What though some plead for these things? as are the thoughts, so is the man. The servants of Christ shall find, that when they give way to such thoughts, the holy courses of their souls are interrupted; their peace which ought to be dear unto them is endangered, their pretious and unre­deemable time spent, and their inward man seldom sends them away without disturbance. Let the thoughts there­fore of vain matters passe for vain thoughts.

The second vanity of thoughts is the unstayednesse or levity of them; which is a kind of shuttlenesse or sicklenesse of our thoughts; the mind in this respect, whether conversant about good or evil, [Page 32] may not unfitly be compared unto the unstable eyes of the Adulterer, which be in every corner of the house; now in heaven soaring aloft, immediately in hell diving beneath; or like the light­ning, which flasheth in a moment out of the East, into the West. These may be called wandering imaginations, our mindes being naturally subject in this manner, to stray out of their appointed limits, as Dinah out of her fathers house, with no lesse danger than she found shame. ‘This vanity the Apo­stle seems to note unto us, when de­scribing the blindnesse of the Gentiles hearts, he tells us, That they walke in the vanity of their mindes; having their understandings darkened, being alienated from the life of God, through the ignorance that is in them.’ Eph. 4. 7. 18. They had walking imaginations, but they were in the dark, and therefore wan­dred in uncertainties. Such roving unsetled thoughts there was in the people of Israel, when sometimes they were in their thoughts for Egypt, sometimes for Assyriah: which occa­sioned the Prophet to complain of [Page 33] them: ‘ Why gaddest thou about so much to change thy way? thou shalt be a­shamed of Egypt, as thou wast of Assy­riah.’ Jerem. 2. 36.

This Errour, as all others; began from the fall of Adam, before which, the mind being assured of its chief good, was moved in a stable manner about that Center, as the Stars equally about the Pole; but thenceforth losing her enjoyment of the chief good; and in­stead thereof having the fruition of in­finite seeming goods, it became like a Planet, or wandring Star, carried un­stayedly, or uncertainly about the same.

These Roveings are especially in san­guine men, and such as are most remo­ved from undistempred melancholly; for doubtlesse melancholly persons in their best temper, have the most solid and fixed imaginations, as the sanguine and cholerick the most moveable: but the wanderings of imagination, they breed a disturbance in every action a­bout which the mind is employed, a disturbance sensible to any who carry about them an observant eye. Yet [Page 34] Gods servants find the most apparent harme by such thoughts, when they set themselves about heavenly businesse; suppose prayer, or meditation, or hear­ing, &c. Gen. 15. 11 If Abraham be about his sa­crifice, the birds come down and trouble him, till they be frighted a­way: so while we are about Gods worship, these kind of thoughts do most; of all molest us. It is a hard matter to keep the soul to a stable motion of thoughts: but most difficult when 'tis exercised about supernatural duties; For now the Devil who en­vies our good, and the glory of God in such duties, casteth into our mindes vain and impertinent thoughts. Be­sides our mindes themselves are unhand­some and indisposed to such work na­turally; and though where grace is, there may be a willingnesse of spi­rit, yet there is also a weaknesse of flesh.

But it may be some will be so far from accounting this an errour, that they will rather call it variety of inven­tion, quicknesse of wit, sharpnesse of understanding: and the contrary, no [Page 35] better than dull melancholly, or block­ish stupidity.

I answer these; There is a wide difference betwixt this unstayed course of thoughts, and true, and quick, or sharp invention, or wit: For first this levity of thoughts is from an inter­course of impertinent imaginations, hindering, if not frustrating the maine intendment; whereas variety of inven­tions, and quicknesse of wit, truly so called, is a quick minding and managing of thoughts suitable to the project in­tended. Again unstayed thoughts dis­able the heart from resolutions pro­pounded for bringing forth actions. But quicknesse of understanding is the best Midwife for speedy delivery of the soul from the hard labour of unresol­vednesse, into an estate of liberty to act freely and stoutly.

The third vanity of thoughts is, when as to the end propounded, or which ought to be, they are unprofit­able. Some have working imagina­tions, never idle, alwayes busie; but as good never a whit, as never the better. Some think themselves to be wise [Page 36] above other men; ‘ but they imagine vain things, and the Lord knowes the thoughts of those wise men that they are vain.’ Psal. 2. 1. 1 Cor. 3. 20. The Jews in Pauls time were wholly bent to the maintenance of Moses Ceremonies; which yet the Apostle taxeth as ‘ unprofitable to those that were occupied in them: for (saith he) there is a disanulling of the Com­mandment going before, because of the unprofitablenesse thereof.’ Heb. 7. 18. Those foolish Questions about the Law edifie not; but rather turn to the subversion of the hearers, and by consequence are not profitable in Apostolical judgement. There are that trouble themselves a­bout Questions, and strife of words; 1 Tim. 6. 4. but mark what Mark the Apostle puts upon them: ‘ They are proud, knowing nothing, men of corrupt mindes:’ ver. 5. if their mindes were not corrupt, they would not trouble themselves about such matters.

This errour is most common in these forward times, wherein the most refined wits, and sharpest inventions, are un­profitably taken up with needlesse di­sputes, fruitlesse, and curious, if not [Page 37] cursed arts, foolish speaking, witty jeastings, and a thousand such unneces­sary impertinencies, not destinated unto any good end, the accomplishment whereof never brings any true content to the party, nor any profit to the bre­thren. This fault, howsoever many make small account of, as thinking it a great glory to be accounted knowing or witty: or thinking it a sufficient per­fection, not to be idle, or in the inten­tion of their thoughts not to be hurt­ful; yet those that know all their acti­ons should be respective unto some good, and content not themselves with a bare negation of evil, cannot but abhor the unprofitablenesse of their thoughts.

And is it not pitty to see men spend such pretious time, and lay out such un­valueable gifts, as some have acquired, in purchasing that which profits no­thing? Its pitty such wine as is con­tained in some vessels, should run at waste, and do no man good. And this is so much the more to be regarded and pitied, because where this unprofitable vanity of the mind reigns, it fills the ap­prehensions [Page 38] of men with such vain de­light, in their frothy undertakings, that they become utterly uncapable of any course of study, or endeavour to do good unto the Church of God. Of our thoughts therefore as of our actions, let this be a general rule: They must be destined unto some good end: for it matters not with what earnestnesse or with what eagernesse we pursue them, unlesse directly, or by consequent they be in some way profitable.

The fourth vanity of our thoughts appears, in the disorderlinesse, or con­fusion of them; it sometimes happens that the Devil cannot fasten upon us a deadnesse of thoughts, nor lodge vain imaginations in our hearts, nor cause us to wander in uncertain cogitations, nor cast our minds into the mould of unpro­fitable inventions: but that by the grace of God we are in some measure freed from all these; and then he la­bours to make confusion and disorder amongst our most profitable and neces­sary inventions, and resolutions: for though the thoughts of a good man be warrantable in themselves, and intended [Page 39] for a good end; yet the order of them may be so confused, that the good in­tended is impeded, if not disappointed. As in a course of speech long and often parentheses, darken the speakers mean­ing, and hinder the apprehension of the hearer: So in thoughts, and in things of continued action, impertinencies and out-runnings, disgrace the course and speedy performance. When the thoughts of a mans mind are double, the man is a tottering thing: and there­fore if Satan can bring a man to double-mindednesse, he knows he will be unstable in all things, political or re­ligious: for ‘ a double-minded man is unstable in all his wayes:’ Jam. 1. 8. and then he hath gotten much advantage of him, by this wile.

Behold this thing in thy self: first what an unpleasant accident, in thy soul (when formerly well setled) is this confusion of thoughts, though good in themselves: as when amongst thy di­vine meditations and spiritual cogita­tions, there creep into thy minde thoughts of profit, lawful pleasures, or necessary labours, which howsoever [Page 40] they be not onely permitted, but also commanded of God to have a place in our thoughts, at their times, and in their order; for there is a time for all things: yet rushing in at the time of thy devotions, they put all out of order.

further as they are unpleasant, so they are disturbant: A devoted heart cannot indure interruption in spiritual duties, by worldly attendance, or other occasions from without. ‘While Christ was about his Fathers businesse, he likes not the importunity of brothers or sisters, that stand without to speak with him.’ Suppose a soul upon some extraordinary occasion, resolve upon a course of thoughts to humble himself; How troublesom are cogitations of joy and rejoyceing? ‘Who would not now shut the door upon them, as intruders unsent for, and unwelcome; like water in a ship, or like snow in har­vest?’

3. God requires a season for our thoughts; and therefore likes not a hudling confusion of them: as the Lord hath appointed labour to fit every [Page 41] person, and to fit every time; so he hath appointed suitable thoughts for every occasion. When we are about Sa­crifice, God hath appointed one sort of thoughts to possesse our minds, and when we are about our Callings ano­ther. Our minds must have their changeable suites, as well as our bo­dies: the working day hath his thoughts, and the Sabbath his: vain thoughts are no more lawful on the Sabbath, than vain words are. He that said, ‘ Thou shalt not speak thine own words, nor do thy own workes, said also, Thou shalt not think thine own thoughts.’ Isai. 58. 13.

What we are about, if it be war­rantable and seasonable, God would have our hearts and hands to intend it: otherwise disorder cannot be a­voided. The phansie of men that is but natural, left to its own wilde way of working, and not modera­ted by reason, will make strange compositions and mixtures, and lo­cations of things presented to it by the senses, as we see in dreames: [Page 42] and if grace moderate not, there will be strange confusions in the thoughts of men. If therefore our thoughts be confused: I cannot reckon them among the thoughts of the Righteous, ‘ whose thoughts are just.’

CHAP. V.

HItherto I have discovered some er­rours of thoughts, as dulnesse, and vanity: which last appears. First, when the mind is busied about vain objects. Secondly, when the mind it self is loose and unstayed. Thirdly, When the mind propounds no pro­fitable end. Fourthly, When the thoughts are disordered or confu­sed.

I shall now speak of some other vani­ties of our thoughts, which go far be­yond these hitherto mentioned; be­cause they have not errour onely joyn­ed with them, but also apparent wick­ednesse. Those already spoken of are native infirmities, in all men; and there­fore also the best of men are faulty more or lesse in them: but there remain yet two other exorbitancies of thoughts which are incident to the minds and [Page 44] thoughts of the 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 [Page 45] 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 [Page 46] 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 [Page 47] 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) [Page 48] 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 [Page 49] the Churle deviseth wicked devices to destroy the poor.

And David speaks of his enemy, ‘ that he devised mischief upon his bed;’ Psal. 36. 4. if that enemy there meant was Saul, 'tis 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, 'tis 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 [Page 51] 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, and that if they can refrain such words and works as are of evil report and punishable, then their peace is sound, and themselves just, though their thoughts be black as hell, and conform to the works of the De­vil. And indeed, thoughts are free from punishment by the Laws of men, which onely reach to the outward man; and a man is not bound by Law, or any duty, to reveale all his thoughts unto another. Salomon tells us, ‘ That a prating fool, or a man of foolish lips shall fall:’ Prov. 10. 8. But the good man must perswade himself that the Lord takes notice of, abhors, and will punish evil thoughts, as the breaches of his Law, therein extending more than the laws of men. It is a known distinction a­mong all, that there are sins of thought, as much as sins of word or of deed. We read of some that erre, because ‘ they imagine evil:’ of some that sinned [Page 52] because ‘ they tempted God in their hearts:’ Prov. 14. 22. Psal. 78. 18. Psal. 58. 2. of others that did work wick­ednesse in their heart. Our Saviour gives a check to the Scribes for their evil thoughts; ‘ Wherefore think ye evil in your hearts?’ Mat. 9. 4. Yea in the Court of Conscience, and in Gods sight, evil thoughts are in some respect, more sin­ful (or lesse excuseable) than either words or deeds. What is that con­demning sin of unbelief: what that of hypocrisie, whose punishment in Hell is the pattern how other sins shall be punished? They are not sins of word, they are not sins of work; but sins of the inward parts, of the mind, and of the heart. Consider further upon this matter, and ye shall perceive.

1. That evil thoughts are Ring­leaders to other sins: ‘ all other unclean­nesses begin at the heart,’ Mat. 15. 18. whether they be blasphemies, or false-witnessing, which are sins of the tongue, or mur­ders, and adulteries, which are sins of deed. From contemplative wicked­nesse, we go on to actual: so ‘ lust (within, when it hath conceived, at temptation without) brings forth sin.’ Jam. 1. 15 [Page 53] Imagination is the great wheel of the soul: if that move amisse, all the whole man runs at random: for as the phansie conceives, the judgement concludes, the will chooseth, the affe­ctions pursue, or eschew, and the members of the body execute. Where­fore in regard of precedency, or caus­ality, sins of thought are more sinful, or inexcuseable, than either words or deeds.

2. Our thoughts are more at liberty than our words or actions: there is lesse byas hanging upon our thoughts, than upon our outward man. As these are more free from the shame of the World, the censure of enemies, the punishment of outward laws, the repre­hension of godly brethren: so they are lesse swayed by hopes of favour from such we love or reverence, or hope to rise by. In evil times especially, many things may afford excuse for miscar­riages in our words or deeds. Many dangers are following them that are of free language and open works which in this frailty of the flesh, may put on our outward faults a mincing infirmity; but [Page 54] none, nor any of these, can any way diminish the fault of our thoughts. For notwithstanding all these, our thoughts are freed from the byas of fear or favour. Jonathan could love David as his own soul, though he went in his Father Sauls Army, which hunted him as a Partridge upon the mountains. Obadiah thought reve­rently of the Lords Prophets, and pre­served many of them from the cruel rage of Jesabel: though he lived in Ahabs Court: But if the inward parts be wickednesse, there is no faithful­nesse in those sinners: ‘ There is no faith­fulness in their mouth; their inward part is very wickedness.’ Psal. 5. 9. Its possible, God may have some whose hearts are right with him in evil times, though they halt in their words and outward behaviour: But if the thoughts of the heart and mind be evil, whatsoever the outward appearance is, there is no believing of such.

3. The temptations of Satan have not such power over our thoughts, as they have in our outward man, in as much as the Devil is no searcher of [Page 55] hearts, and therefore cannot so easily puddle these fountains, as he doth, by Gods permission, our words and deeds. I do not say Satan hath no power, but not such power. The Devil knows the constitution and temperament of mens bodies, and can move the hu­mours, and by them he can stir up the affections: he can represent false spe­cies by the senses unto the cogitative faculty: and thereby disorder the thoughts: But he hath not such an immediate illapse, or entrance into the heart, as into our outward senses: and by how much our thoughts receive less violence and opposition from Satan, by so much the sins of our thoughts are lesse excuseable: as he is lesse a sinner that sins by temptation, than he that sinneth without.

But thou wilt say, Our words and deeds bring more damage unto others, and breed a greater scandal amongst the good, than our thoughts do. I answer, Yes: and therefore God condemns out­ward actions that are sinful: But the evil of our thoughts are as filthy in our selves, and as open to the eyes of God, [Page 56] as our actions are: and God who espe­cially respects our spirits, whether in mortification to sin, or in quickning to righteousnesse: hath equally forbid­den our thoughts, as our words or deeds. He that said, ‘ Thou shalt not bear false witnesse, Thou shalt not steal,’ said also, ‘ Thou shalt not covet.’

Wherefore we ought to have a con­scientious care of our evil thoughts, as of our evil deeds; we must account them sinful, and punishable: and take heed how we receive in thoughts, hand over head. Good thoughts indeed should be welcom'd when they come, lest we be found to resist the Spirit of God; for in a motion upon thy thoughts the Spirit of life may come into thy soul. But on the other hand, if evil thoughts do offer themselves, we ought to keep them out.

I have insisted upon this remedy the longer, because until this be cleared up to the judgement that thoughts are sins, and punishable, and we ought to make a conscience of them, all other remedies of evil thoughts will be unprofitable, and the mind wil be pestered with them.

The second General Remedy against evil thoughts is. Let a man judge and condemn himself for evil thoughts: there is no man living can say his heart is clean: and 'tis meet that a Christian feel a trouble and heavinesse within him, wrought by that disorder and trouble that is in his thoughts. Paul is our pattern, crying out, ‘ Oh wretched man that I am.’ Rom. 7. 24. Let us think it expe­dient for us to cry out against that bo­dy of evil thoughts within us, that God may deliver us from them: Ps. 51. we shall never have true and sound peace in our selves, unlesse our hearts ‘ be clean created within us.’ The Pharisee which ‘ cleanseth the outside of the platter,’ hath no true comfort while his inward parts ‘ are full of ravening and wicked­ness.’ Luc. 11. 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 [Page 58] 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 [Page 59] 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 'tis 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 [Page 60] 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 [Page 61] in a mans heart, none of his steps shall slide:

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, [Page 62] 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 [Page 63] 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 [Page 64] 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 [Page 65] 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 'tis 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, [Page 66] in the chambers of their imagery.

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, [Page 68] 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 [Page 69] 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 [Page 71] 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. ‘The A­postles would not have younger widows received to minister as widows in the Church, to lodge strangers, and to wash the Disciples feet, as their manner was, lest they learn to be idle, and wander about, become tatlers, and busie-bodies.’ 1 Tim. 5. 13. Idlenesse, or that which is worse, creeps into the practise of those that are not well, or fitly employed: so it doth upon the mind. Standing wa­ters will puddle, and the mind not em­ployed stands, and breeds verminous and evil thoughts. We make draines to cleanse standing waters, if we mean to keep them wholesome; and we [Page 72] must find issues for our thoughts about some bodily or mental labour, if we mean to keep them just, as the thoughts of the Righteous are:

And that ye may the rather make use of this Remedy against idle thoughts, Consider:

1. It is against the nature of mans mind to be out of action: in sleep the senses both outward and inward are bound up: yet even then, the phan­tasie hath her dreams of actions. The heart of the Spouse was awake while she slept: ‘ I sleep, but my heart wakes:’ Cant. 5. 2. So in the very drowsinesse and heavi­ness of a Righteous soul, all is not, all his thoughts ought not, to be bound up: there are, or ought to be, some excurrencies of the thoughts to Christ.

2. The body not employed, grows resty, and carries on the man headlong, not onely to that which is besides, but also to that which is contrary to the course of goodnesse. Idlenesse is the hour of temptation, wherein Satan joynes with our imagination to plot or attempt the production of some, or much mischief.

[Page 73] 3. Employment and action hath the promise: This is the warrantable way wherein so long as the mind is found walking, ‘ the labour thereof shall not be in vain.’ ‘ It is the Righteous mans portion to enjoy the good of all his la­bour which he taketh under the Sun:’ 1 Cor. 15. Eccles. 5. 18. So then, if ye respect the nature of the mind, which is alwayes in action, or the disposition of the body not employed, or the blessing of God over both, while they are in action according to his will, ye cannot but make use of this Reme­dy for the cureing of the minds idle­nesse.

But before I passe from hence, I must admonish, that thoughts employed a­bout bodily labour, is not enough, nor all: there are employments of our thoughts which are more mental, and almost abstracted from the body, and these are very needful: such as con­templation and meditation of heaven and heavenly things: a soul thus em­ployed, whether he be in the body, or out of the body he cannot tell: such a neighbourhood or indistance he appre­hends betwixt God and his mind.

Again, I admonish that labour, whe­ther it be about bodily things, or such as are more the work of the mind; yet it must be about that which is good, o­therwise the remedy may be worse than the disease. Its better, saith our Pro­verb, to be idle, than ill employed. The Apostle would ‘ that every one should labour, but he that labours bodily, must labour the thing that is honest:’ ‘ and he that labours with the mind must study to shew himself approved unto God, a workman that need not be a­shamed.’ Ephes. 4. 28. 2 Tim. 2. 15.

Further, I admonish, that your thoughts be employed about those things especially which are within your Callings: he that moves in his Calling, though but slowly, though not so fast as others, shall in the end find comfort: But I cannot hope to gather grapes of thorns, nor figs of thistles: Every tree must bring forth his own fruit; the Magistrate hath his thoughts, the Mi­nister his, and the honest Husbandman and Tradesman theirs.

Once more I admonish, that your thoughts of employment, be in such [Page 75] things as are proportionable to your strength and parts. ‘ Jether the first-born of Gideon, was too weak and fear­ful to rise up and slay Zeba and Zalmun­nah:’ Judg. 8. 20. And the Apostle thought judi­ciously, that a Novice or young Chri­stian, newly come to the Faith, would not be a meet man for the office of a Bishop; ‘ lest being lifted up with pride, he should fall into the condemnation of the Devil.’ 1 Tim. 3. 6When men take upon their shoulders burdens that are too heavy for them, they reel to and fro like drunken men, sometimes they are brought to their wits ends, and some­times they fall with shame to them­selves, and injury to others that come near them. Its so also when any are puffed up in their fleshly minds, and take upon them to meddle in things that are above them.

CHAP. VIII.

I Shall stay no longer upon this Reme­dy against idle and sleepy thoughts: by urging to bodily or mental imploy­ment. The next errour of thoughts (as I have observed) to be remedied, falls in here, which is a lightnesse or vanity of our thoughts, in busying themselves upon vain objects: such as old wives fables, fictions of Poets, nothings, or things that are nothing worth.

The Remedy is, to choose out reall and better things for imagination to work upon: for as are the thoughts, so is the man. The body grows into likenesse with those things whereon it usually feeds: So do souls into simi­litude with those things which the imagination daily thinks upon: that man must needs be a vain man, whose studies and cogitations are vaine: [Page 77] Wherefore as he that would expel wind out of the stomack, must feed upon some wholesome nourishment, which hath vertue in it to expel wind: So he that would expel windy phansies out of his mind, must propound to his consideration some serious truths wor­thy of his Christian thoughts. In this case, some have thought meet to pro­pound to our consideration those qua­tuor novissima, Death, the day of Judgement, the joyes of Heaven, and the torments of Hell, to remedy our vain imaginations; and doubtlesse, thoughts upon such serious truths as these, would take off our minds from vain things. What if I should be­seech you to think upon the infinite­nesse of God, the love of Christ, the comforts of the Holy Ghost? What if I should entreat you to think upon those great works of God, Creation, Providence, Redemption, Sanctifica­tion, Preparation and Donation of the Kingdom of Heaven? Would not the thoughts of these things force out of your minds, the thoughts of strange gods, strange religions and worship? [Page 78] What should the thoughts of heathen gods, as Baal, Moloch, or Ashtoreth do among these: what should Christians study Romances, Playes, Interludes, Fashions, vain histories, who have Bibles to look into, and the myste­ries of salvation to study, and the duties of Religion to learn and pra­ctise: hear the Apostles advice, Phil. 4. 8. and receive it as an Antidote against all vain imaginations: 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 vertue, and if there be any praise, think on these things: all things that are true, and 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 [Page 79] 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 [Page 80] 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 out­runnings, [Page 81] 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 [Page 82] 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 [Page 83] 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 [Page 84] 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 [Page 85] heaven, and the righteousnesse thereof.’

But here an admonitition may be sea­sonably put in (though by what hath been said already; the judicious may take cognizance of it) which is, that righteous men must not think only how they may profit themselves: he that thinks in his thoughts to please himself only, will not truly endeavour in his course to profit all men: in this case 'tis good advice, Phil. 2. 4. look not every one of his own things, but every one on the things of others: so the Apostle more purposely. 1 Cor. 10. 33. I please all men in all things; not seeking mine own pro­fit, but the profit of many, that they may be saved.

Again, let others be admonished, that they do not think their endeavours and studies to be unprofitable unlesse they be singular, and above others of their own rank. Surely, if we would labour to know with sobriety, we should be more profitable to others, and lesse troublesome unto our selves: an affe­ctation of singularity, is but the pride of a mans heart, and such usually to get applause for something of rare inven­tion [Page 86] neglect the more profitable employ­ment of their thoughts, about their calling.

And now we will proceed and pre­scribe a remedy to the fourth vanity of thoughts, which appears in their con­fusion and disorder.

The remedy must be to suit and or­der our thoughts according to our businesse, with respect to time and place, and persons, the imagination is infinitely fruitful: and to order all her conceptions, conservations, com­positions, seperations, creations of new species, productions of them into thoughts and propositions of them to the mind and will, would be a labour too busie for me to meddle with, in this case I must leave the work to every judicious Christian, to consult with the rule of Gods word, according to the e­mergencies of his thoughts, yet I hum­bly conceive that this remedy prescri­bed against the confusion of thoughts, may be of much use and benefit.

Consider then what is the businesse thou art about, humane or divine; and let thy thoughts be composed to at­tend [Page 87] upon it: divine thoughts suit with divine works: and humane thoughts with humane businesse, while all things are done to the glory of God: to this purpose, referre that of Salomon; Eccles. 9. 10. whatsoever thy hand find­eth to do, do it with thy might.

Consider the time, whether holy by divine appointment, by publick or private destination, or permitted to common labours of thy calling.

Let not Sabbaths and dayes of hu­miliation be prophaned with common thoughts; holy thoughts are for holy Sabboths: thoughts of mourning are for dayes of fasting and prayer; thoughts of rejoycing in the Lord, for dayes of feasting, and thanksgiving: and thoughts of thy calling, for dayes of work, and trading.

So for holy places and assem­blies, holy thoughts are suitable, and in all things which thou hast to do, consider thy own calling, and chiefly mind thine own businesse, 2 Thes. 3. 11. a busie body in other mens mat­ters, is of no good report in the Scriptures; the thoughts of such per­sons [Page 88] are as confused and disorderly, as the businesse of their lives; at­tend what thou dost, and what is meet for thee to do, in time and place, and I am perswaded thy thoughts will be lesse confused and more orderly.

CHAP. IX.

THus I have spoken of Remedies for the two first errours of thoughts (to wit) the dowsinesse and vanity of them, in regard of object, in regard of unstayednesse, in regard of unprofitablenesse, and in regard of con­fusion. I shall now also say something for remedy against the wickednesse of thoughts, which happens when our thoughts draw in our affection and will to desire, and like of wickednesse, and our minds to devise to bring it to passe. I will not here give the remedies to these two errours severally, but toge­ther, and at once. Expect not a reme­dy for every kind of wicked thoughts apart, as erroneous, heretical, covetous, ambitious, revengeful, proud, &c. for the objects of the affections are almost infinite, and the evil imaginations of the mind working toward the accomplish­ment [Page 90] of wickednesse, are so various, who can know them? Yet something I shall say to these; for it will be ex­pected by the Reader, and I am bound to it by promise in this undertaking: Here again I must leave much for the judicious to do of themselves in their own occurrencies of thoughts: Yet thus for a help unto them that are weak.

Have thy thoughts drawn in thy like­ing of that which is sinful, and is thy mind plotting to accomplish it? First give stop to these wicked affections and devisings at their first beginnings: Sero medicina paratur: Long and con­firmed diseases are stubborne to yield unto medicine: an infant-thought may take a check; but if it grow man by continuance, all the wit and strength thou hast will hardly bow him back. The phansie will take fire at a temp­tation before we be aware, like tinder, which kindles at the least spark falling into it, and 'tis a mover as quick and spreading as fire. The lightning is not quicker than thought: we had need therefore to be speedy in giving [Page 91] stop to our wicked thoughts. Job knew this, ‘ and therefore made covenant with his eyes, not to think upon a maid.’ Job 31. 1. What the eye seeth, or the eare hear­eth, the heart may desire; but un­known, undesired. If it be possible keep wickednesse from the eye and eare; these are the two principal gates by which sin enters into our hearts: if the watch were kept more strictly at these gates, we should not so often find our enemy within us. If David had looked better to his eyes, adultery had not gotten into his thought: nor could the whorish wo­man have come into the young mans heart, had he kept her out of his eares: ‘ it was with much fair speeches that she caused him to yield.’ Prov. 7. 21 The eye and the eare, are the out-works of the soul: he that would keep out evil thoughts, must barricadoe these gates.

Let evil thoughts receive a check at their first offer to enter; for he that gives way to his imaginations, shews that he would give way to wicked actions, if they were as free from shame and punishment.

And a man may know much of his gratious state by his own using of his thoughts: he that forbears evil, out of a conscience of sin, will forbear also to imagin evil in his heart: but men of corrupt minds, are not men of re­newed spirits.

2. If thou canst not stop them in their beginnings, then thy care must be to divert them to some more profitable or pious object. When the water hath gotten in upon us, we make draines and water-courses to carry it some other way: and so likewise must we do with our evil thoughts: if they have broken in upon us, we must turn them aside to some other matter. As suppose, coveteous, or envious, or proud thoughts, be got into thy mind, thou mayest divert them to liberal, merciful, humble thoughts. Joh. 4. 12. The woman of Samaria, was a great admirer of Jacobs Well, ver. 20. and the mountain of Samaria, the one for water, and the other for the worship of God: Christ diverts her opinion of Jacobs Well, by telling her of a Well of water spring­ing up unto everlasting life: ver. 14. and her [Page 93] opinion of Gods worship in Samaria: by resolving her that salvation is of the Jews, and diverting her to think of a worshiping of God ‘ in spirit and in truth.’ ver. 22, 23. If I should prescribe one ob­ject in the multitude of your evill thoughts to turn them unto: it should be God, who is infinitely long and broad, and wide, beyond the extent of the souls desires or thoughts: King­doms cannot satisfie ambition; Gold as the dust of the street cannot satisfie covetousnesse: pleasures to satiety and loathing, content not the flesh: and the mind is as unsatisfied with thinking and knowing; onely God is of that infinitenesse, and of that excellency that all thoughts and desires, are terminated in him; and all thoughts and desires that turn themselves unto God, are bet­tered by looking upon him.

3. If evil thoughts still presse in up­on thee, if they will not be stop'd nor diverted, break them off with some violence; if they be unreasonable and justle out better thoughts, lay hands upon them; 1 Cor. 9. 27. if the body grow unruly, it must be kept under and brought [Page 94] into subjection. Some thoughts are so wicked, that they will not be cast out (like those Devils) without fast­ing and prayer. If any thought with­in thee shall crosse Religion or reason, resolve to crosse it. There are some cursed imaginations which are the mother-roots of a multitude of sins: as those which move Questions seri­ously of Gods Essence, Personality, Mercy, Justice, Power, Providence; and whether the Scriptures be the word of God: whether the souls of men be immortal; whether there be a Heaven or a Hell: such thoughts as these should not be disputed withal, much­lesse allowed, but expelled or kill'd: if but such thoughts as these be suffer­ed and allowed within, they will make a soul as desolate of grace, as a City is without an inhabitant; he that hath no rule over his own spirit, (certain­ly 'tis true in this case) is like a City that is broken down, and without walls. Prov. 25. 28. I shall never marvel that he is a wicked man, whom I know to allow himself or others, in such thoughts as these: but I shal think grace is ruined in [Page 95] that man, that disputes these things, & determines them against the Scripture.

4. If wicked thoughts will not be­gone yet, thou hast this remedy left: call in help against them: pray them away, pray God in to thy help against them: pray for a change of thine own nature, of thine own thoughts: Was not this the thing which David prayed for? ‘ Create in me a clean heart, and renew a right spirit within me.’ Psal. 51. 10. 'Tis plain it was. Let us lift up our hearts in prayer against all our sinnes in thoughts: but especially against them that are wicked ones: heavy thoughts and vain thoughts are errours, and not excuseable from sin: but wicked thoughts are of a worser generation, we must purge our selves from these with greater diligence: ‘ I know foolish­nesse is bound up in the heart of a child, an evil heart cannot but think evil:’ Prov. 22. 15. What can I look for from an Adder but her poison and her sting: yet we may pray out foolishness out of our hearts. And I believe Paul often used this help against the evils of his own heart; for he saith, ‘ When I was a child, I spake as [Page 96] a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.’ 1 Cor. 13. 21. It may be thou art a child in thy speaking, in thy understanding, in thy thinking: pray that thou mayest become a man, and be able to put away childish things.

Thus much of the evil of thoughts, and how we may by Gods assistance, remedy the same. I beseech you Brethren apply these remedies to the severall errours of your thoughts, and they will doe you much good.

Object not an impossibility for any to remedy the infirmities and sinful­nesses of thoughts: what nature can­not do, grace may, and what man can­not do, God can. Every Christian who hath the spirit of God, is enabled by that spirit within him, to do all things Evangelically, or with a Gospel allowance, whereunto he is called of God. If God would have the thoughts of a righteous man to be just, God hath not made it an impossible work: what [Page 97] nature within thee is averse to do, and what grace within thee cannot do, that the spirit within thee can do, and the Righteousnesse of Christ with­out thee hath done: wherefore de­spair not of the work, but go about it.

CHAP. X.

ANd now Beloved, I am come to speak of good thoughts with the means how to get them, and the man­ner of their government.

In the handling of this so needful a duty, and so fruitful a subject, I must premise some introductory particulars: to shew the possibility and necessity of this work: it is necessary, or else God would not have commanded it; it is possible, or else God would not have promised assistance to performance.

1. Hear how God commands this duty: ‘ O Jerusalem, wash thy heart from wickednesse, that thou mayest be saved; how long shall thy vain thoughts lodge within thee?’ Jer. 4. 14.What is that great Commandment in the Law? is it not to love the Lord thy God? But how? Mat. 22. 37. is it not ‘ with all thy heart, and with all thy soul, and with all thy mind, [Page 99] and with all thy strength?’ Unlesse the mind and heart be in our love and obe­dience, there will be no strength in them, nor acceptance with God of them.

2. God hath promised mercy unto all who willingly endeavour to turn a­way from all their evil thoughts, and turn unto him with all their hearts. God requires a heart washed from ini­quity, that the soul may be saved (as ye read but now) and God promiseth not onely to be abundant in mercy to pardon what is past; but also to per­fect the work begun: Isa. 55. 7. ‘ Let the wick­ed forsake his way, and the unrighte­ous man his thoughts, and let him return unto the Lord and he will have mercy upon him, and to our God for he will a­bundantly pardon.’

I may adde, that it is a part of our regeneration to be renewed in our thoughts: the Apostle urgeth it: ‘ Be ye renewed in the spirit of your minds.’ Eph. 4. 23.

And further, that Gospel-light re­quires Gospel-thoughts: it was pro­phesied of these dayes: ‘ At that time [Page 100] they shall call Jerusalem the Throne of the Lord, and all the Nations shall be ga­thered unto it, to the name of the Lord to Jerusalem: neither shall they walk any more in the imagination of their evil heart.’ Jer. 3. 17. When God makes the Church his Throne and the Nations gather in­to it, to worship the Lord, then shall they leave off their wicked thoughts, and walk no more after them. We live in these 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 [Page 101] 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 [Page 102] 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. 'Tis not a few sighs, and superficial groans: 'tis 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 [Page 104] 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 [Page 105] 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 [Page 106] 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 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

[Page 107] 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 [Page 108] 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, [Page 109] 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 [Page 110] 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, [Page 111] 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 [Page 112] Law, and have administred unto us songs, in the dayes of our pilgrimage

.

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 [...]. 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 [Page 113] 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 mind off from evil objects, wicked persons, places of iniquity, things that are sinfull in themselves, or occasionally; for though wicked men make no matter to offer themselves to these temptations, as nakedly as mad­men run into the tents of their enemies: yet the children of God who have ob­served what foyles other men, or them­selves have formerly received by such fool-hardines, wil wisely keep themselvs at a distance; this made him pray, ‘ turn away mine eyes, Lord, lest they behold va­nity;’ he that hath no care in this case, may find great disorders creep into his thoughts, before he be aware.

'Tis the nature of imagination to receive the species or shapes of things from the outward senses, and laying of them up a while, till she hath judged of them; then to report them to the [Page 114] understanding: and from what she hath received, she can also create new species, and non-entities, of which kind are the usual fictions of Poets: it behoves a man therefore to take heed with what objects, or matters, he hath to do, lest by them something get into the mind to disorder and dissettle the government of his dispo­sed thoughts, or being themselves in possession, keep out better things then themselves from entring; keep off therefore from things that are in themselves simply unwarrantable, and from those also which are such by ac­cident, and circumstantially, as were those things whereof the Apostle speaks, Idols Temples, and meat sa­crificed unto Idols.

Why? but Paul doth not condemn such things as unlawful, but notes them indifferent true; but to him that is per­swaded in his own mind, not to him that doubts: to him that walks in charity, not to him that gives an offence to a weak brother, for whom Christ died.

Why? but it is lawful to make sin it self the object of our thoughts, we may [Page 115] think of it: we may think of Adams sins, of our own sins; we may think of the misery of man by sin, we may consi­der from whence we are fallen: what was our purity of nature, our prospe­rity in Paradise, and what Counte­nance we had from God in that state, and how sin hath now taken up the room wherein God kept; and curses have succeeded in the stead of bles­sings: alas, our case is now so mi­serable, that we have not a labour with­out wearinesse, a pleasure without sa­tiety, or pain; a meat without poyson, a way without a Serpent, a friend with­out weaknesse: these things we may think of, else why are we called upon to repent our selves of our sins, to con­fesse them, to pray pardon for them: to walk humbly, and to fear, because of the terrours of the Lord. Yea further we may think of the workings of Sa­tan against us, with what trains and subtilties he seeks to entrap and ensnare us, that he may bring us to destruction, both of bodies and soules, whiles our flesh confederates with him against us, like a kingdome divided in it self: [Page 116] and the world conspires with both, by frowns and favours to separate us from God: Else why are we so often called upon, to beware of the wiles of the Devil, to subdue our own flesh, to take heed of the world, lest our hearts be pierced through with many sorrows: and if so, What need is there to have a care to keep our minds from evil objects?

I answer, 'tis lawful to think of our own sins, of the malice of the Devil, of our own miseries, of the deceitfulnesse of the world, and of our own flesh: while the thoughts of these things convey them so to the understanding, that it disproves them, to the will that it ab­hors them so far as they are evil; and thereupon set our hearts upon thoughts of mortification: but if the thought of these things shal draw in the wil to like of them, and the understanding to plot a forwarding of such wickednesse as these propound, then the thinking upon these things, become evil thoughts. And thus we must have a great care to keep our minds from evil objects: lest too much poreing upon [Page 117] them, do secretly and closely conveigh some of their malignity into our minds and affections. Wherefore think not of sin, but to loath it, think not of the Devil, but to resist him, think not of thy flesh, but to subdue: nor of the world, but to hate it so far as the love of it is enmity against God: But take off every thought concerning these things which draw in the wil to like, or the understanding to devise, mis­chief.

7. That ye may get good thoughts into your minds, propound something of worth and usefulnesse to your con­siderations. Imagination will create and multiply good thoughts from a subjectof worth and excellency: and here thou mayest take up into thy thoughts the four Cardinal Workes of God. First the Creation is a useful subject to think of: the matter out of which all things made their appearance at the first was nothing: the power by which God wrought them, was a word: the variety of creatures produced, were all things in Heaven above, in the Earth beneath, or in the Waters under the [Page 118] Earth. All things were brought out of nothing by the Creators word. If thou cast thy thoughts upon thy self onely, thou mayest say with the Prophet, ‘ I am fearfully and wonderfully made.’ Passe hence to the wonder of mans Redemp­tion, and when thou lookest into the mystery hereof: leave off thy marvel­ing at the frame and furniture of the World, the Sun, the Moon, and Stars, which he hath made: What wonder I at the Leviathans greatnesse, taking his pleasure in the Deep, or at the smal di­mensions of the Wren and Pismire? all these things are light in comparison when I think of God, made Man, and descending from Heaven in the Son, a Babe born of a Virgin, swadled and laid in a manger: proclaimed by Angels, yet spitefully used by his creatures: dying and lying in the grave, and from thence rising again, and ascending back into Heaven from whence he descended before: This the Apostle commends unto us in the Gospel, 1 Tim. and calls it, ‘ The great Mystery of Godlinesse: God mani­fested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, [Page 119] believed on in the World, received up in­to Glory.’ When thy heart hath some­what filled it self with the work of Redemption, thou mayest for variety sake lawfully call up into thy thoughts the wonderful work of Gods provi­dence: how manifold are Gods works: how in wisdom doth he govern them all. Any of Gods works of providence may sweeten the labours of the longest day: and shorten the tediousnesse of the longest night: Even Gods special care of thy particular self, in the several ages of thy life, when seriously thought upon, is no lesse than wonderful; How many dangers of thy childhood, of thy youth, of thy age, hath God discovered unto thee? and sometimes prevented them, sometimes carried thee through them, and yet delivered thee from them? How many mercies hath he prepared and performed for thee, which never came into thy mind? Or if thou wilt, Consider that gratious work of Rege­neration, whereby the Spirit of God which breaths where it listeth, takes up a poor creature already dead in sins and [Page 120] trespasses, and breaths into him the breath of Life, sets him on his feet, and teacheth him to go, and holds him by his arm, that he should henceforth fall no more for ever. I do but shew you some things of worth and usefulnesse to think upon: not to consine a larger soul to these subjects onely. I know every particular work of God carries wonder in it: yet if thy soul do but climb, like promonts, to these men­tioned, thy understanding will have so much in view, that thy thoughts need never be idle, nor ill employed: but find a matter to raise a good thought upon, and to multiply invention. Even every visible and objective thing, is a book laid open before thy eye, wherein thou mayest reade some­thing of Gods worth, and thy own duty.

Reader, take these courses for the getting conserving and encreasing good thoughts in thy mind. It may be some of these directions may seem uselesse unto thee; yet thou hast my offer of love to thy soul: and they may be unto [Page 121] thee, though unseen at the first, like Minerals under ground, which lead to and fro with a thousand veins, enrich­ing the Miner.

CHAP. XI.

I Forbear further rules for getting good thoughts, and shal now speak of the rules more particularly whereby we must govern good thoughts once gotten. If it be expected by any, that I should have been most large, or onely, upon this point, for the right govern­ing of a just mans thoughts. Let it also be considered, that all that hath been hitherto written, hath been but dire­ctions to the same purpose. He that would govern his thoughts aright, must know not onely how to rule them being gotten, but how to remove hindrances of them; which I have done by disco­very of the evils of thoughts, and the remedies thereof, general and particu­lar. He must also know how to get good thoughts, which I have done, by directing means for that purpose; and therefore when I have also given you [Page 123] rules for the governing of your good thoughts being gotten, I shal think I have discharged my duty in this un­dertaking, according to the measure of the gift of God bestowed upon me, for the edifying of his Church.

And that I may stir up your pure minds to this great Work of governing your good thoughts being gotten, Consider:

1. Its honourable and praise-wor­thy, for a man to govern his own thoughts well: It was Salomons praise, that when God bid him ask and have: that leaving out riches, and long life, and honour, out of his petition, as things lesse desireable, he did earnestly desire, ‘ Lord give thy servant an under­standing heart to judge thy people.’ 1 Kin. 3. 9 It is no lesse praiseable in a Christian being made a king over a state as disordered, as people, as mutinous, viz. his thoughts, and having the same promise which Salomon had, to ask and receive, and particulary to ask wisdom of God who gives it, Jam. 8. if he beg of God that wisdom which is from above, whereby his heart may be guided to settle his disordered [Page 124] (if not rebellious) thoughts in peace and security.

Certainly 'tis a work of great wisdom to govern our thoughts aright, and if they be accounted wise who helped by power and cunning, can rule a multi­tude well; they are also to be reputed wise, who can rule their own thoughts, which are a great people for number, and as apt to mutiny as men are: sure­ly such who rule well within, are to be accounted worthy of double honour, as they that rule well without.

Further, when we consider the diffi­culty of governing thoughts well, we must needs think them worthy praise, who can do it: some are born Kings, and many have made themselves Kings over Countries, and Nations of people, which yet could never conquer their own thoughts, but continued slaves to their own wills, a man may conquer o­thers by strength of arms, and policy, but a man can never conquer his own thoughts truly; untill nature be helped by sanctifying graces: in as much there­fore as grace superadded to nature, makes it in every thing more illustri­ous, [Page 125] by so much is the Christian rightly ruling his own thoughts, more honou­rable then other men.

But notwithstanding what can be said for the praise of them that govern their thoughts aright: yet there are many in the world, and they men of no mean parts, who admire, and by their en­deavours, advance the government of Houses, Churches, and Kingdomes, who yet decry the ordering of the heart, the government of the thoughts as need­lesse, or impossible.

But needlesse it is not, as ye may perceive by our prefixed discourse, con­cerning the needfulnesse of the govern­ment of thoughts, and this that followes.

The inward government of the soul, is the president for all external governments among men, and the Heathen knew this who called man a little world: if Moses had not seen the form of the Tabernacle in the mount, he could never have made it, to Gods mind, & if men do not frame a form of government in their own minds, they will hardly be able to form a go­vernment acceptable to men, as he that will govern the Church, must first learn [Page 126] to govern his own house: so must he begin to rule well in that private little place of his own heart, that minds to go­vern others: the best men are the best Kings, and the most conquering their own hearts, are the greatest Wor­thies.

Again, he that governs his thoughts well, God will subdue all his enemies under him, all the rebellions of his own flesh, shall yield to him, all the strivings of the world against him, cannot pre­vail; he rides on conquering all things, and not to be conquered: but he that is of a loose and disordered carriage to­wards his own soul, shall find his thoughts and actions as loose to him, as his care is over them.

Impossible it is not, for a Righteous man to govern his thoughts aright: though I must confesse that to nature unreformed, it is impossible; as also that where nature is renewed, the high­est perfection of this gift is not attaina­ble, before the enjoyment of glory.

Yet notwithstanding the meaner de­grees may and ought to be expected from God, and are attained unto by e­very [Page 127] good Christian in this life: for God hath promised to give unto his servants a new heart, and that his grace shall be sufficient for them.

Wherefore seeing nothing is impossible, to whom God hath promised possibility; let not us be discouraged from prescribing, let not others be discouraged from receiving rules for government of our thoughts, being a work both possible and ne­cessary.

Rule 1. It will be the wisdom of every Righteous man to lift up the head of some just thought into place of Eminency, and Command in his mind; whereunto all the rest must be subject, which must have both coercive and co­active power, like that Centurion in the Gospel, and say to one thought go, and to another come: parity, if but in thought, is next to mutiny; orderly government amongst equals, is a soloe­cisme in Politicks.

But where may we find such a Saint among the people, such a thought a­mong the cogitations, as may overtop all the rest? what if thou shalt set up the thought of Gods fear upon the [Page 128] throne of thy heart, holding up the Scepter of Gods word, and taking up the Regency of thy whole man, as of the multitude of thy thoughts. I con­ceive, the fear of God taking it in the Scripture sense, pro toto Dei cultu, for the whole worship of God, is most meet to be a Master, a Prince over all our thoughts; for what but religion should be the main scope of a Christi­ans whole life? and what rather then this should command all the company of our thoughts into order amongst themselves, and into the obedience of Christ?

What is it which the Psalmist chief­ly promiseth to teach his children, but the fear of the Lord? ‘ Come ye children, hearken unto me, and I will teach you the fear of the Lord:’ psal. 34. 11 many would be accounted wise and prudent, but none are truly wise, but they that set up the fear of God in their hearts. ‘ Even a scorner seeketh wisdom, but findes it not:’ Prov. 14. 6. alas, wisdom lyes not in the scorners way, nor amongst their great men, and wise men of the world, ‘ whose wisdom is but foolishnesse with God.’ 1 Cor. 3. 19. [Page 129] Where lyes it then, but amongst them that are religious? ‘ The fear of the Lord is the beginning of wisdome.’ Prov. 9. 10. Doubtlesse they have a good under­standing that do thereafter; the praise of it endureth for ever. And set this further upon your hearts; consider that they which despise that wisdome, which the fear of the Lord teacheth, are but fools for their labour; ‘ The fear of the Lord is the beginning of wisdom, but fools despise wisdom and instruction:’ Prov. 1. 7. my advice is therefore, that ye set this fear of the Lord, as Regent over your thoughts.

If ye please to look amongst the men of this world, ye shall see a Master thought higher then the rest, in every unregenerate man, at whose beck all the rest as underlings bow, and give obedience, not unsitly compared to the Master Bee in the Hive, whose rising or settling carries with it the whole swarm. Thus the thought of covetousnesse in Judas, of fame in Magus, of idolatry in Jezabel, of adultery in Herod, of honour in Nebuchadnezzar, of revenge in Cain, [Page 130] of nigardize in Nabal, of self-preserva­tion in the unjust steward, were as the Pole-starre, about which, all the rest of their thoughts moved respe­ctively.

In the thoughts of a wicked man, the thoughts of some sin takes the throne, in whose government he de­lights: this thought drives out all good ones that stand in his way and oppose him, and if any be received in, 'tis but with reservation of power to remove them again at pleasure. And even evill thoughts themselves which are not of the same kind with the principal, are so farre countenanced as serviceable to the Regents purpose: so the thought of ambition, brings in all other thoughts of revenge; Covetousnesse, Pride, Envie, &c. to be her servants: so that a man may say, such Master, such Servants; such Mistresse, such Maids: and when they cease to be serviceable to their Masters main design, he casts them off, and takes in others.

If wicked men be thus wise in their generations, let the children of light [Page 131] learn to be more wise then they; and let them also enthrone the thought of Gods fear, and delight in her govern­ment, and then evil thoughts will vanish as the mists before the morning Sun: this will take in all thoughts of such ver­tues, and words, and works, as may be serviceable to the worship of God, and make even those inferiour thoughts a­bout things indifferent, and the lawful businesses of our calling subservient and profitable to her main design of honou­ring God: and when they cease to be so serviceable, the fear of God enthroned among the thoughts, will cast them off.

The second rule, Let all thy thoughts be ordered according to Gods word, for if the fear of God be Regent, the word of God is her known Law, by which she governs; The testimonies of the Lord, as they were the delight, so they were the Counsellers of the holy Pro­phet. ‘ Thy Testimonies are my delight, and my Counsellers,’ Psal. 1 19. 24. they must be Counsellers to every soul that lives un­der the fear of God: Religion hath no Law above Scripture, nor equal [Page 132] with it: and that man cannot have set up the fear of God in his heart, who undersets the Scripture, or speaks against it, or behaves himself froward­ly towards the rule thereof. That man cannot have a good thought in his heart, who hath an evil heart to the Scripture: But as when Moses took the rod into his hand, the waters stood on heaps, and divided them­selves above and beneath: So when the heart which fears God takes into consideration the word of God, the thoughts that come from above, and the thoughts which come from below, divide themselves, and start asunder: in which sense, the word is called ‘ a di­scerner of the thoughts and intents of the heart:’ Heb. 4. 12. Wherefore that evil thoughts may divide from thee, and good thoughts may stay with thee; let all thy thoughts come before the word of God: Religion wil allow no thoughts under her government, but such as wil be ruled by her Laws.

And this rule I have given the more willingly, lest any thoughts arising out [Page 133] of zeal and affection to Religion, and not according to the word of God, should usurpe amongst you the name of Good thoughts. In this kind I observe Gods children commit great errours, packing many unwarrantable and un­seasonable actions upon seeming good affections to the fear of God. I love those persons whose good meanings and good affections make them zealous of Religion: but I love and honour that soul more, whose affections are zealous, yet wil not allow that for Re­ligion, which is not according to Gods Word: if any other opinion get the stampe of men upon it for religious: its more than I know that it hath Gods Image and Superscription upon it.

3. That thou mayest govern thy thoughts aright: Consider thine own standing, and qualification, in the Church of God; for every several standing and state, require several thoughts. The Apostle marshals Chri­stians into three ranks: 1 John 2. 13. Children, young Men, and old Men. Like thoughts [Page 134] become not every age, no more than like apparel doth. Josephs party-coloured Coat, became him, while he was his father Jacobs wanton; but when he was Pharaohs Counsellour, he must put on his graver habits. While the Apostle was a child, ‘ he spake as a child, he understood as a child, he thought as a child; but when he be­came a man, be put away childish things.’ It may beseem a child to hang upon the mothers breasts, to stand at her knee, to be carried in her armes, to play away time, and trust all to the care of father and mother, and cry for what he lacks: But young-men who are strong, must think of fightings and bat­tles, and ‘ overcoming the wicked one: and old men who have known him that is from the beginning,’ 1 Joh. 2. 13. must be grave, sober, examples unto others, and teach­ers of others, filled with the fulnesse of God, beyond the unstayed thoughts of the child, or distempered motions of young-men. What an unnatural thing it is, to see children ruling their fathers, old men hanging upon the Paps, and [Page 135] young men in their full strength lean­ing upon the Crutch? The thoughts of a King, become not the state of a beggar: the poor man must think how to speak supplications: the rich man how to distribute: the minister to di­vide the Word aright, and to feed the flock of Christ: the tradesman not to defraud or circumvent his brother in any thing. When mens thoughts are suitable to their own standing in the Church, and their own Calling in the world, there is a harmony in their so­cieties, and they are mutually helpful. In Martial affairs, if the common Soul­dier run upon the Captains office: in houshold-government, if the servant will do the Masters businesse: in Cor­porations, if the Common man will act as Lord Mayor, their communions are but confusions: but where every one takes, and keepeth his own place, how pleasant is the whole action? Let every man consider his own standing and qualification in the Church of God, and let no man ‘ think of himself above that which is fitting, but let him think soberly.’

4. Rule: Take a view of all thy thoughts, as that Master did who took an account of his servants: so do thou call thy thoughts together, and take notice of what kind they are, of what worth they are, of what usefulnesse they are, to the service of the fear of God: Its probable thou mayest finde some evil servants among them that ap­pear to be good; some unprofitable ones among them that seem to be use­ful; some lesse serviceable among them that seem to be most; and some more serviceable among them that seem to be lesse: It wil be thy wisdom to know the state of thy thoughts; and as the mouth tastes meat, and the eare tryes words, so let the heart try her own thoughts; bring them to the trial of Gods Word, as gold to the Touchstone: and accordingly as they endure this touch, so account of them for current or base silver: For as in a great house, there be vessels of gold, and vessels of silver, and vessels of wood, and of stone: so are the thoughts in a mans heart, some for honour, and some for [Page 137] dishonour, some for nobler, and some for meaner employments, and some not useful at all.

5. Having thus viewed thy own thoughts, what thoughts are found to be of an evil kind, lay them aside, how pretious so ever they were in thine eyes. Our servants though of a good appear­ance, yet if they want worth and be un­serviceable to us, must seek them new masters: so should our thoughts do. That thought which is found not to fear God, let it not tarry in thy sight: if Gold want weight, or be embased, it passeth not for current: if meat be never so wel cooked, yet if it be not sweet, it wil not down with us. And shal we be wise for our bodies, for our estates, for our houses? Let us be much more wise for our souls: and if thou have once cast out an evil thought per­nicious and wicked, let it not be enter­tained again, no not though it might do thee some appearing service. Every man is not serviceable that looks like a man, and can hold a trencher: Its possible a wicked thought accomplish­ed [Page 138] may stand thee instead for the world, such thoughts are not service­able to the fear of God, nor thy sal­vation.

6. Having cast off those which are evil: keep such thoughts as are service­able, and make much of them. I have spoken of this already as a rule for getting good thoughts, I need speak the lesse of it here: onely this: goods are kept as they are gotten: he that makes not much of little which he hath, will hardly get any more: and he that makes not much of that which he hath, looseth it by carelesnesse. There's much good husbandry within doors in saving that which we have, as without doors, till we have got it in: a good huswife at home, is as needful, as a good husband a­broad.

7. Those thoughts which are retain­ed, let them have their due place: some thoughts are about things purely reli­gious, other are about things indiffe­rent, and some about businesses of our lawful Callings: all may have their [Page 139] place, and their seasons; but much wisdom is required in giving these thoughts what belongs to them: they are all useful, and none of them to be contemned if they keep their places. Martha is needful in the house, as well as Mary: But Mary must have the first place, because her part chosen is the better: the younger children in the family must have portions provided; but first-borns must have a double por­tion: our Divine thoughts must have the preeminence; for the excellency of dignity belongs unto them: ‘ Seek ye first the Kingdom of God, and the Righteousnesse thereof:’ yet worldly thoughts are needful in their places. I like not that Monkish pretense to thrust all worldly and recreatory thoughts out of the mind, as too base to come into their Cloisters: for thus they make themselves unprofitable to the societies of men, and dissenters from the rule of Christ, who would not that such as are devoted to his worship, should go out of the world, John 17. but be kept from the evil of the [Page 140] world. And I account it an errour on the formal Protestants part also, to thrust out better thoughts, for the entertainment of worse: whereas it should be a Christians care rightly to subordinate the lower thoughts to the higher, the baser, to the better: I can think that worldly thoughts are need­ful servants, though they be bad ma­sters. Zibah did his Master Mephibo­sheth good service, till he got above him: but then a servants allowance will not content him; he will be pleased with no lesse then the whole inheri­tance. Even so our inferiour thoughts may do religion good service, while they keep their subordination, but if they justle out religious thoughts themselves; it's time for a righteous man to put them again into their own place.

The eigth Rule is: Let the Righte­man wisely mixe his spiritual and other lawful thoughts together; it's a part of the cogitative faculty to intermixe the species of things received, and 'tis the office of a wise Christian to inter­mixe [Page 141] his thoughts together, so as they may be helpful one to another, to for­ward the worship of God: a mans thoughts should be agreeable to his present state, and condition, which being the state of a travailer betwixt earth and heaven, he should be like the Pilot in his ship, oculus ad coelum, manus ad clavem, lifting up his eyes to heaven, and laying his hand upon the Card: when the husband-man can at the same time lay his hand on the Plough; & ad stivam aliquid Davi­dicum, sing Davids Psalms with Da­vids heart, there is a sweet mixture of thoughts in him: God indeed hath allowed unto man one kinde of thoughts for his work, another for his devotion; yet when we are at our labour, we may easily perceive our minds are more nimble to think, then our hands to work; so that in all the businesse of our calling, there are cer­tain spaces for holy thoughts: so Abrahams servant was sent out to take a wife for his young Master, and stood watering the Camels at the [Page 142] Well, he found a space for that prayer: ‘ Oh Lord God of my Master Abraham, I pray thee send me good speed this day, and shew kindnesse unto my Master Abraham.’ Gen. 24. 12.

9. Rule; Let the Righteous mans thoughts have their seasons and succes­sions: there is a time for mixtures, and yet the season of every thing must be regarded, all thoughts of mirth make us secure, all musing upon judgement is the high way to desperation. All our thoughts upon priviledges and en­joyments, may possibly lift us up, and all thoughts of sin and judgement may make us unprofitable to men, and un­comfortable to our selves: here mix­ture is convenient, yet seasons must be observed, and successions. There is a time for all things, and he that is able to discern the time and season of his thoughts, is a wise man: the mind is an active Agent, and hath almost infinite things to think of; yet being it self of a finite and limited possibility, must of ne­cessity take seasonable opportunities, as the means to produce actions in an or­derly [Page 143] succession, where thoughts have not their allotmenss of suitable time, they will be disorderly, confused, inter­rupted, and impertinent.

Where this is not observed; two in­conveniences do usually trouble the righteous man.

First, when he should mind the du­ties of holinesse, the thoughts of his calling break in upon him.

Secondly, when he should tend the businesse of his calling his religious du­ties, are to do; which should have been done before, both these inconvenien­ces are avoyded; by setting our thoughts to their time, and keeping them to their orderly successions. But here I must commit the Reader to his own spiritual wisdom, which may di­rect for the time and season of his own thoughts, and which should be first, and which should be last, better then any other can do.

Yet herein I will give my advice; let him imitate wise States-men, who hear and dispatch businesses of grea­test concernment first, and then those [Page 144] that are of lesser concernment; usually spiritual thoughts are meet to be dis­patched first, for they are of the highest concernment, next the thoughts of our calling; and lastly, thoughts of re­creation: yet I confesse this advice is not generall for all purposes, and for all persons: general Rules have their exceptions, and so hath this: heavenly thoughts are without controversie our best thoughts, yet worldly thoughts and recreatory thoughts, have their use; and in case of extreme necessity of the body, must have the first place, and be done first: if my neigh­bours Oxe or his Asse be fallen into a pit, I must lift him out, though it be on the Sabbath day. If my house be on fire, I must think to quench it, rather then to go into my Closet to prayer, or into the Pulpit to preach, or into the Church to hear. If my brother be ready to starve for want of cloathing, to famish for want of food, my almes is more seasonable then my Coun­sell; my cloth then my good word: [Page 145] goe and learn what that meanes. ‘ I will have mercy, and not sacri­fice.’

10. Rule: In the government of all thy thoughts, be careful thou have no violent passion, of what kind soever, upon thy spirit: a passionate man can­not be a just governour of his own thoughts: passion of what kind soever, if violent, is the great enemy to a wel­settled order of good thoughts. Who, that saw David in his unlawful love to Bathsheba, in his grief for Absolom, and in his rage against Nabal, would have called him a man after Gods own heart, or a man of composed thoughts? Passions disorder the whole man, as the sudden incursion of a wing of Horse, dis-ranks a Company of Foot-men, and puts them into such confusion, that every one is ready to fall foul upon his fellow. Do passions break in upon thy thoughts? what an altered man thou art? thy mind like an Eden before them, replenished with variety of good thoughts, but behind them, a barren Wildernesse, uneaven, and rough, and [Page 146] over-grown with unpleasant and unpro­fitable intentions, and resolutions, tend­ing to evil. Oh the miserable estate of our souls when they are hurried along upon the wheels of passion, and how unperceived are a mans descents to wickednesse in those his fits? and after the storm of them is a little over; what a trouble it is to look back upon his miscarriages? what a labour to gather up his scattered good thoughts again? Wherefore if thou desire to settle the government of thy thoughts in peace and safety, look well to thy passions, that they be not too strong for thee.

I may not say all passions are ut­terly unlawful in a Christian, we are all men of passions: and even Elijah that great Prophet, ‘ was a man subject to like passions as we are,’ Jam. 5. 17. said a great Apostle. Prophets and Apostles had their pas­sions, and Holy and Just men, have them still; and I could tell you, that they are sometimes of great use, to carry on Religious desires; as zeal in Christ himself, moved him to whip buyers and sellers out of the Temple: [Page 147] But I must not follow this Precept to the full, lest I should insert ano­ther discourse. I will therefore com­mit this rule, and all else that hath been writen in this matter, to your Christian care; in the use of them, and your souls to the direction, and protection of God, who lives for ever.